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The Place of the National Convention 



]M[anaging Editor 

850 West Madison Street, Chicago. 


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Entered as Second-class matter May 19, 
1897. at the Post Office at Chicago, 111., under 
Act of March 3, 1879. 


The Annual Meeting. 

Election of Officers 1 

Messages from Delegate/ 1, 2, 7 

Corporate Members Elected 2 

Report of General Secretary 3 

Eastern Secretary's Report 4 

Western Field Secretary's Report- 4 

Resolutions Adopted 5 

Address of Welcome, By E. Y. Woolley 9 
Lodge Funerals and Christian Testi- 
mony-Addresses, By Messrs. Wool- 
ley, vStoddard, Sterling and Fiddler, 10-19 

Lodge Use of Christ's Name 21 

A Friend of Secrecy — A Dialogue 22 

The Open Confession and the Secret 
Oath, or the Relation of the Christian 
to the Lodge, By Rev. J. M. Gray, 
D. D 28 

Some Suggestive Thoughts, By President 
C. A. Blanchard 32 

After the Convention. 

Reflections of Assistant Pastor Moody 
Church-Mr. E. G. Woolley; Dr. H. 
H. George; Rev. C. G. Sterling, and 
Mrs. N. E. Kellogg 39-42 

The Power of the Secret Empire — A 
Story by Miss E. E. Flagg 43 

A Petition — In re, Ohio House Bill No. 
67, By Lutheran Conference 46 

Questions Answered by Rev. R. A. Tor- 
rey, D. D 48 


Rev. E. B. Stewart 1 

Rev. J. V/. Brink 3 

Mr. J. M. Hitchcock 8 

Rev. W. B. Stoddard 10 

Mr. James Leslie Fiddler 16 

Rev. C. G. Sterling 20 

Rev. J, M. Gray, D. D 20. 

Rev. H. H. George, D. D 20 

President Blanchard.. 20 

Mr. . E. Y". "Woolley : 20 

Rev. R. A. Torrey, D. D 48 

The Moody Church First Page Cover 



A complete illustrated ritual of the Nobles 
of the Mystic Shrine. This is a side Masonic 
degree conferred only on Knights Templar and 
on thirty-two degree Masons. Revised and en- 
larged edition, 40 cents. 


An address by Rev. B. Carradine, D. D., 
pastor of the Centenary M. E. church, St, Louis, 
Mo., Jan. 4, 1891. W. McCoy writes : "That ser- 
mon ought to be in the hands of every preacher 
in this land, and every citizen's, too." A pamphlet 
of 20 pages. 5 cents. 


By '•Spectator," AUanta, Ga. 16 pages; 
5 cents^ 



By Rev. James P. Stoddard. This is an at- 
tempt to answer the questions : "Is a prodigious 
system, drawing into itself and unifying all minor 
conspiracies, symbolized in the 'Book of Revela- 
tion'?" and is there now in active operation a 
system approximating the description given in 
Revelation? This is a book both instructive and 
interesting. 30 cents. 


By Rev. J. Day Brownlee. In reply to a 
Masonic oration by Rev. Dr. Mayer, Wellsville, 
Ohio. 5 cents. 


By Rev. Daniel Dow, Woodstock, Conn, The 
special object of this sermon is to show the right 
and duty of Christians to inquire into the real 
character of secret societies, no matter what 
objects such societies profess to have. 5 cents. 


A most convincing argument against fellow- 
shiping Freemasons in the Christian Church. 10 


Address of President J. Blanchard. This is 
a most convincing argument against the Lodge. 
16 pages ; 5 cents. 


The complete ritual of the Scottish Rite, 4th 
to 33rd degrees inclusive, by a Sovereign Grand 
Commander. Profusely illustrated. The first 
chapter is devoted to an historical sketch of the 
Rite by President J. Blanchard of Wheaton Col- 
lege, who also furnishes the introduction and analy- 
sis of the character of each degree. Over four 
hundred accurate quotations from the highest 
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1038 pages. Per set (2 vols.), cloth, $3.00. Per 
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Compiled by Rev. H. H. Hinman, showing 
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"Jesus answered him,- I spake openly to the world; and in secret I said nothing." John 18:20. 




President, National Christian Association. 

Business Session. 

The thirty-sixth Annual Meeting of 
the National Christian Association con- 
vened* in the Moody Church, Chicago, 
Illinois, April 7th and 8th, 1910. 

The General Secretary called the meet- 
ing to order, and Rev. E. B. Stewart was 
elected Chairman. 

After prayer the minutes of the last 
meeting were read, corrected and ap- 

The officers elected for the coming 
year, T910 — IQH, were: 

President, Rev. E. B, Stewart, Chi- 
cago (Mr. Stewart is Pastor of a 
United Presbvtcrian Church) ; Vice- 

President, Rev. J. W. Brink, Grand 
Rapids, Mich. (Pastor of a Christian Re- 
formed Church) ; Recording Secretary, 
Mrs. N. E. Kellogg ; Gen. Secretary and 
Treasurer, Wm. I. PhilHps; Board of 
Directors : Messrs. J. M. Hitchcock, E. 
A. Cook, J. T. Logan, C. A. Blanchard, 
C. J, Haan, E. B. Stewart, Geo. Windle, 
Geo. W. Bond, Joseph Amick, H. F. 

riessages from Delegates. 

Remarks were called for from dele- 
gates and the following named re- 

Rev. J. C. Hoppe : Mr. Chairman : 
This is the first Convention of this kind 
that I have ever attended ; I wished to 
attend so that I could get in closer touch 
with you, and learn something more of 
the workings of this Association. 

Mr. Phillips : What denomination are 
you connected with? 

Mr. Hoppe : United Brethren. . 

Rev. A. B. Rutt : This is the first time 
I have had the pleasure of meeting with 
you : there are various reasons why I 
came here : The church that I am 
affiliated with has been for years set 
against secretism, but there are a few 
who are beginning to allow secret orders, 
and I feel, as a member of the Mennonite 
Church, that we need a better presenta- 
tion of this subject, and that is why I am 

Mr. Augsberger : Mr . Chairman, I 
have the pleasure of being secretary of 
the conference of which Mr. Rutt is one 
of the ministers. I can only repeat what 
he has said, that our church has always 
stood decidedly against secretism. I 
believe we have scriptural ground for it, 
that it is not Christian ; we should look 
upon it as unchristian. 

We are in sympathy with this organ- 
ization. While this is the first privilege 



May, 1910. 

I have had of being in a convention of 
this kind, yet we have known of them, 
that is as a church, and we have always 
sympathized with them. President 
B'lanchard has addressed our conference 
several different times on this subject. 
We assure you, you have our sympathy 
in the work. We expect to win the 
victory for Christ. 

Dr. Johnson : I am glad to be here 
with you ; I am against secret societies ; 
our church has taken a stand against 
them, and w^e all know that they are a 
destructive force in their influence on 
the church. We hope the time will come, 
when there will be no secret societies. 
God bless this meeting. 

Mr. Stoddard: I will say that Dr. 
Johnson is Pastor of a large church of 
the Swedish Mission Friends. 

Mr. Phillips : We would like to hear 
from Rev. Mr. Childs, of Chicago. 

Mr. Childs : Brethren, it is a great 
pleasure to me to be here this morning : 
it is the first privilege I have had of 
meeting with the brethren in National 
Convention, but I have been in this fight 
for about thirty-three years, running up 
against this proposition constantly in my 
labor for souls, and I know something of 
it. I have been in the fight in the West. 

When I announced this meeting in our 
church, a young man, a relative of ours, 
was present, and when we arrived home, 
he said to me, "What is it that you an- 
nounced to-day?" I said, "A meeting of 
the National Christian Association, op- 
posed to secret societies." He said, "What 
have you got aginst secret societies?" I 
said, "A good many things." Of course 
that opened up a discussion on the 
question of Masonry, and I found that 
he was a Mason, and after about half an 
hour he concluded tht he didn't have time 
to stay any longer ; he had business ; he 
had to go away. 

I am glad to have the privilege of 
learning more of this great work, and 
helping, if I can, in any little way, to 
press the battle. I expect victory. 

Rev. J. E. Harwood : I am glad to be 
present this morning. We come from a 
church that openly opposes secret so- 
cieties. My object in attending this 
meeting is to be able to oppose them in a 
more intelligent way. 

Mr, Phillips: Brother Harwood and 
Brother Bowman are both United 
Brethren and delegates from Michigan. 

Rev. A. B. Bowman : Some of us 
preachers are not as intelligent on this 
subject as we ought to be. We have 
come to learn, for we feel in our section 
of the country, in Michigan, that our 
preachers need to be more enlightened, 
so that they can be aggressive. Our 
preachers are alive on the subject, but 
they have not the knowledge they should 
have, and do not know how to push for- 
ward, and we are here to learn and carry 
the inspiration back to other people. 

Mr. Hitchcock: Mr. Chairman, I am 
a very poor representative of the Moody 
Church, and I am perfectly willing that 
these brethren should hold any idea they 
wish, as to just how long this contest will 
continue, only I am hammering away 
and have been for forty years, that there 
is going to be an end. I want our people 
to labor with a gusto for the end. It 
may be reached soon, it may be thirty, 
forty or fifty years, or a thousand years, 
but we will get there. 

Mr. Phillips : The Committee on 
Corporate Membership has ready its re- 

The Chairman : We will hear the re- 

Corporate flembers Elected. 

Rev. J. E. Harwood of North Star, 
Michigan ; Rev. A. B, Bowman, of 
Wheeler, Michigan — members of the 
United Brethren Church ; Rev. Chas. G. 
Stering, Indianapolis, Indiana, Presby- 
terian ; Rev. F. M. Johnson, D. D., of 
Chicago, member of the Swedish Mission 
Church ; Rev. J. C .Hoppe, Clifton, 
Kansas, United Brethren ; Rev. A. B. 
Rutt, Chicago, Mennonite ; Mr. A, Augs- 
berger, of Saybrook, Illinois, Mennonite ; 
Rev. L. V. Harrell, of Claytonville, 
Illinois, United Brethren; Rev. M. F. 
Childs, Chicago, Free Methodist ; Mr. 
Frank Johnson, of Chicago, and Mr. C. 
Anderson, business men, delegates to this 
body, sent by their churches, members of 
the Swedish Mission Church. 

Motion to receive these as corporate 
members of the Association was carried. 

May. 1910. 



Vice President, National Christian- 


Mr. Phillips : It is customary for us to 
hold our Annual Meeting at the close of 
the fiscal year, which will be April 30th. 
The Annual Meeting- generally follows 
that date. My office help is now sick, and 
having the meeting before the end of the 
fiscal year, and having this Convention 
and several other matters on hand, have 
made it impossible for me to make a 
written report in detail of the financial 
condition of the Association. I can say 
that the report will be made out soon and 
will appear in the June Cynosure. I 
would suggest that a motion be made, 
when T close, to refer the report of the 
Treasurer, at the close of the fiscal year, 
to the Board of Directors for consider- 
ation and auditing. At the present time 
1 can say to you that we are not in debt ; 
we have sufficient funds to meet all the 
present obligations. The gifts to the 
Association are not large, and wherever 
there is an opportunity for those that 
are not in sympathy with the Association 
to oppose such gifts, that is undertaken 

very actively. If you want to give us 
large sums, it would be a very good 
thing to give them to us now, before you 
pass away, and if you are in need of an 
annuity — we have always paid annuities 
promptly. Whatever funds the Associa- 
tion receive in that way are put out on 
interest sufficient to enable us to pay the 
annuity, and with good security. 

Our Association's Magazine. 

The Christian Cynosure has averaged 
during the past year over twenty-five 
hundred copies monthly, although about 
twenty-five hundred is our list. The 
magazine speaks for itself. There are 
copies of it here. If there happens to be 
anyone here who has not seen it, and 
would like a copy, we will be very glad 
to give you copies. 

Field Work. 

The field work of the Association has 
been carried on by a large number of in- 
dependent workers. The name of Mrs. 
Lizzie Woods will readily occur to you. 
I think every one in sympathy, like 
Brother Harrell here, can be counted as 
one of this body of volunteer workers, 
and he has been doing very efficient 
work, of which we shall hear before the 
Convention closes ; there are hundreds 
of men and women scattered over the 
United States who are working effect- 
ively in their places as he is in his. 

Our Official Agents. 

The Field Agents who have been paid 
by the Association for their services are 
Rev. Mr. Davidson in the South ; Rev. 
Mr. Baxter in the Southwest ; Rev. Mr. 
Sterling, who has been with us two 
months, and whose labors have been con- 
fined to Michigan ; and Rev. W. B. 
Stoddard, our Eastern Secretary, who is 
present. I suppose both Mr. Sterling and 
Mr. Stoddard will speak for themselves 
as to their work. 

Concluding Words. 

This is the only report I shall be able 
to give, because I have worked night and 
day to get ready for this Convention ; 
hence I will be glad for any question 
about the Cynosure, or finance, or any- 
thing pertaining to the Association, and 
shall be pleased to answer as best I can. 


May, 1910. 

Mr. Stewart : Let us have some motion 
to act on this. We called this Con- 
vention two months earlier than usual for 
certain reasons which you will see to- 
night at the banquet; and the situation 
in the office is, of course, one of those 
unfortunate things that comes up in any 
man's experience, and Mr. Phillips could 
not make out his report so early. I can 
sympathize with a man who gets in a 
tight place in making a report. It is 
perfectly proper for this Association to 
order an audit, and publish this report 
at the right time. I favor a motion that 
it be done through the authority of the 
Board of Directors ; if you wish to refer 
this matter to them, it would be proper. 

Motion to refer the matter to the Board 
of Directors was carried. 

Mr. Stoddard : Mr. Chairman, I can 
briefly state what I have been doing in 
the last eleven months. Of course, I have 
only a partial report, as has Brother 

Mr. Stewart : No objection to hearing 
the report of Brother Stoddard. 


Mr. Stoddard : I may say that we have 
had in our field many evidences that the 
Lord was at work in the hearts of -the 
people. There have been as many, if not 
more, open doors this year than here- 
tofore. As I get acquainted with those 
who are favorable to our work, I find 
greater opportunity for addressing 
people. During the past twelve days in 
this city I have spoken every night to 
audiences of from fifty to four hundred. 
I spoke five times last Sabbath. I spoke 
in half a dozen or more different de- 
nomination here in the city ; and what 
is true here is true down in the Eastern 
section, where the most of my work has 
been done. 

Our Conventions there have been held 
as usual, and have reached you through 
the Cynosure. The State Conventions 
of Pennsylvania, Ohio, New York and 
New Jersey have been held and full re- 
ports have been given you in the Cy- 

Summary of Work. 

I find in eleven months that I have 
^iven a hundred and eighteen lectures; 
I have spoken sixty-two times in the way 

of a sermon oi^^ special 'acBresrs, aside 
from the hundred and eighteen. The ap- 
proximate number of calls made is 2269. 
The number of subscriptions to the 
Christian Cynosure is 860; the amount 
of these subscriptions $844.25. I have 
paid in this time, for meals and lodging, 
$143.43 ; for travehng expenses, $324.65. 
The collections have amounted to 

On motion the report was accepted. 


Mn Sterling: I did not know that a 
formal report Avas expected. I have 
handed in my monthly reports to the 
General Secretary. I will be very glad to 
give a summary as it comes to my mind. 
I have been in the employ of the Asso- 
ciation for two months and have spent 
practically all the time in Michigan. 

General Summary. 

I have spoken in connection with five 
different denominations, the Christian 
Reformed Church, in which denomina- 
tion the larger number of my appoint- 
ments have been made, the Free 
Methodist, the German Lutheran, the 
United Brethren and the Reformed 
Church. I have delivered twenty lec- 
tures in the two months' time. One 
week I was at home in Indianapolis be- 
tween the first and the second months. 

Character of Work done. 

I have felt that the primary work was 
to push the cause, to reinforce those al- 
ready on the right platform, and help 
those who were not on the right platform 
to get there; but I have also taken col- 
lections which have amounted in the 
several places to all the way from seventy- 
five cents to fifteen dollars. The audiences 
have been all the way from twenty-five 
to four hundred. Most of my meetings 
have been held in churches, but I had 
two invitations to address theological 
students in the Theological Seminary of 
the Reformed Church at Holland and I 
held one meeting in a hired hall. 

My last regular appointment was in a 
Reformed Church; we had a splendiM 
audience, and the Pastor seemed to be as 
thoroughly in sympathy with our cause 
as any Pastor in a testifying church. 
In the case of the service held in the 

May, 1910. 


hired hall, the town was so thoroughly 
lodge-ridden, that no Pastor was willing 
to open his church, yet I had received an 
earnest request from some individuals to 
speak there, so I went down and hired a 
secret society hall — the only room I 
could get, and delivered my lecture. 1 
do not know that I need to add any 
particulars, unless they are especially 
called for. 

Special Needs. 

I find that it is true that even in con- 
nection with the testifying churches 
there is occasion for work, especially be- 
cause of the intense pressure of the 
minor orders in this day, and because of 
the subtle influence of some organiza- 
tions, which represent themselves as 
non-secret, and which have all the 
characteristics of a secret society. 

I feel that there are points in which 
-even those churches which are on 
record against secretism may be helped 
by one who will go and work with them, 
,and they have heartily recognized this. 
I feel also that it is a worthy purpose 
to co-ordinate the work among these 
denominations, and unite them in this 
national organization. I believe, as it 
"has been true in opposing the liquor 
traffic, that the greatest advancement 
has been made when the forces have all 
been united, so if we can get all these 
brethren, representing so many denom- 
inations, to concentrate their influence 
in this one organization, and work 
throu£^h it, we will be able to rapidly 
advance the work we are trying to do. 

Mr. Stewart : I am sure that we have 
been interested in this sketch of Brother 
Sterling's work. We are quite pleased 
with the aggressive character of it. I am 
sure that it is a pretty good thing to be 
able to get into a secret lodge hall, in 
the enemy's camp, and tell the other side 
of the story. 

On motion the report was accepted. 

Mr. Stoddard : I have the report of the 
Resolutions Committee. 

Mr. Stewart : Do you wish to hear that 
•eport now? If so. it may be read. 

Mr. Stoddard : We have resolutions 
^)ertaining to the furtherance of the 
Cause, and resolutions as to those who 
have gone before. I would like the ad- 
^'ice of the Association as to whether I 

shall read all; those pertaining to the 
furtherance of the Cause would naturally 
come before us in this meeting; the res- 
olutions regardin our Dead perhaps 
in Conference meeting this afternoon, or 
at some other time.. If it is the pleasure 
of the Chairman and the friends, I might 
read them all; then we can consider any 
part or the whole, as the Chairman and 
the friends may desire. 

Mr. Stewart: Any objections to the 
reading of them or any suggestions to be 
made at this time? 

Mr. Stoddard reads resolutions as 
follows : 


Our Association is each year reminded 
of the uncertainty of life and the cer- 
tainty of death by the passing of some 
of its honored members to the larger life. 

Who of those at our last Annual 
Meeting would have' predicted that at 
our next annual gathering we should 
not meet that happy, cheerful and cheer- 
ing spirit whom we elected as our 

Rev. Samuel H. Swartz^ D. D., is a 
man greatly missed for his works' sake. 
He was a man among men, a true 
Minister of the Gospel, whose love for 
Christ led him to stand with unpopular 

Rev. J. A. Collins, D. D., late Edior-in- 
Chief of the Christian Instructor, was a 
man of staunch convictions and fearless 
declaration. During a long life of faith- 
ful service, he was for many years an 
honored director in our Association. 
Though often on the unpopular side in 
contending for his convictions, he had 
many friends. Those who knew him 
best, praise him most. Humble as a 
child, he was nevertheless a giant in 
standing for Christian reform. 

Mr. Joltn Slttcliffe. a business man 
of \^n'!eaton, Illinois, was not so widely 
known as some. His love for the church 
of his choice was marked. He had united 
with a lodge before his conversion, but. 
when enlightened by the divine Spirit, 
he cheerfully renounced what he re- 
garded as the "hidden things of dis- 
honesty," and bore faithful testimony 
as^ainst lodjjes until the dav of his death. 


May, 1910. 

Mr. William Kiteley, of Sharon, 
Wisconsin, and Mr. F. A. Wood, who 
died at the home of a son in Texas, are 
among those who have given Hberal 
support to our cause according to their 
means. They are, we doubt not, among 
the redeemed, and will appear among 
those rejoicing when all lodges are swept 
away and Christ triumphs over all 

Whereas, We are reminded by the de- 
parture of our loved ones, that the years 
are swiftly passing and the coming of 
our Lord hastens on, therefore 

Resolved, That with diligence we re- 
new the work given to our hands, look- 
ing to Him who is the ''Author and 
finisher of our faith." 


, Whereas, through the good providence 
of our God the National Christian Asso- 
ciation has moved forward to another 
Annual Meeting, and whereas we believe 
the truth which it especially advocates 
was never needed more than to-day, 
therefore : 

We return thanks to God for his 
sustaining grace, and the kind prov- 
idence which has guided thus far. 

We recognize that this battle is not 
ours, but God's : not in our power do we * 
conquer, but by his Spirit. 

We believe the work of our Associa- 
tion should be continued along the same 
general lines as in other years, our 
special appeal being to the Christian 
conscience, through the churches. 

We should enlarge the circulation of 
our literature, the Christian Cynosure, 
the expositions, the various books and 
tracts disseminated by O'ur Association, 
that are doing so much in arousing the 
public conscience and quickening the 
efforts in opposition to Satan's secretly 
organized forces. 

We desire the forty or more Christian 
denominations bearing testimony in op- 
position to Secret Societies to feel the 
help of our Association. Our workers 
and facilities for investigation are at 
their disposal. We rejoice to serve 
them, as they serve the common good. 

In order that our friends of the various 
denominations may better work with us, 
we recommend that as many of the 

friendly churches be represented in our 
other support as they may be disposed to 
Directorate as circumstances will allow, 
and that we request such financial and 

That a committee be appointed, who 
shall bring the work of our Association 
to the attention of the law-making de- 
partments of churches sympathizing, re- 
questing that they make greater use of 
our agency and give enlarged support. 

We pray the Lord of the harvest to 
send efficient laborers into this field that 
the crying need may be met. 


Whereas, lodges, in harmony with 
their nature, are securing unjust laws 
rnenacing our Christian and national 
liberties in an alarming way :• 

We earnestly protest against the action 
of the Supreme Court in Iowa, which 
exempts selfish money-getting lodges 
from taxation, because of their pro- 
fessed charity, and against the legisla- 
tion in Tennessee which protects secret 
societies from, the public exposure of 
their sins. 

We would especially warn against 
giving aid to the many Masonic and 
other heathen Temples being constructed 
in our cities and towns, as they greatly 
weaken and endanger our civil and 
religious liberties and dishonor the great 
Head of the Church. 

We commend the circulating of pe- 
titions condemning the proposed legisla- 
tion in Ohio, where a bill was introduced 
to stop a just investigation of the Secret 
Lodge, and recommend the circulation of 
petitions elsewhere when legislation 
shielding the hiding Lodge is attempted. 

Motion to adopt the Memorial Reso- 
lutions as read was carried. 

Mr. Stewart: Now, in respect to the 
other part of the report, any division 
wished for in that report? If not, the 
report is before you as a whole. 

Mr. Stoddard : There are some things 
suggested in the Resolutions pertaining 
to the furtherance of the Cause, that it 
would be well for us to discuss if we had 
the time. I see it is getting very near 
the noon hour. I understand we could 
consider them at another time. 

May, 1910. 


Mr. Phillips: It would be all right to 
delay, but if the persons named on the 
program, who are to take part, are 
present, it will be difficult to find the time 
to do much business after this morning. 
I am sure it would be very interesting if 
we could discuss a number of the propo- 
sitions laid down in these resolutions. I 
think we might adopt them as a whole, 
then, if there should be an opportunity 
during the Convention, we might take 
them up and discuss them, but at present 
it seems to me we should move to adopt 
them as a whole, and I do so move. 

This motion w^as seconded, and, upon 
being put to vote, was carried. 

Mr. Stoddard : Mr. Chairman, as one of 
the Resolutions Committee, I would add 
to the resolutions. Resolved, that our 
thanks are hereby expressed to our 
friends who have furnished eggs and 
cakes and provisions generally for the 
banquet. I think we ought to have a 
resolution to thank the Aioody Church 
ladies and everybody who helps us. 

Mr. Stewart : Wait until after the ban- 
quet, and run that in then. 

Mr. Stoddard : I want to say that Dr. 
George is here. He is an old war horse, 
has been in this battle for years and 
years, and he just comes from the 
Pennsylvania gathering, where we had 
some opposition but a very good time. 
Perhaps he would tell us a little bit 
about that meeting. 

Dr. George : We had a very interest- 
ing session down there, very interesting 
indeed, and a good turn out of people. 
They were quite interested in it, better 
than I supposed they would be at first 

A Personal Incident. 

One of the most interesting things was 
the presence of a Baptist minister, who, 
by the way, was a verv nice gentleman. 
I had met with him in the Ministerial 
meeting, and we had had very pleasant 
intercourse ; but he has been caught in 
these lodge coils and has been a member 
of some ten societies of this kind. The 
poor fellow came into pretty narrow 
quarters when he got in there ; he found 
it a pretty hot place. Some things were 
said just at the beginning that almost 
finished him. He seemed to feel that we 
had trenched upon his rights, and he 

said some things in reply. That was 
just the opening of the gate to let some 
things out that had not yet come forth ; 
and before he was very much older, he 
found that there was no taking back what 
I had said, but a vast deal more was 
coming ; after a little he quieted down 
and became rather mild ; at first he was 
rather vicious ; he was going to take 
things up, and would not allow his repu- 
tation to be called in question in that sort 
of a way. I have not had any conversa- 
tion with him since, but I think he got 
some good impressions, and I hope he 
got some light, that will lead him out 
of them. We were delighted to have 
him there, and he came to nearly every 
meeting and brought his wife, and I 
think by the time he was through he 
was pretty well instructed in the idea of 
secret societies. 

I would be glad to have the whole 
body of Baptist ministers, and other 
ministers too, come to this Convention 
and know the truth. They do not seem 
to understand. They gret into these so- 
cieties in the dark. They were blind- 
folded, which is the onlv way to get into 
such a thing as that. You don't under- 
stand until you get so far in you cannot 
get out, and then it begins to get on to 
some men's consciences, and they get out 
and say so. 

What Seceders should do. 

I know some come out in a way and 
are afraid to say anything in public : it 
is half coming out. I haven't much 
respect for the man who comes out and 
says, "J have left them, but I don't want 
to say anything against them. I pledged 
myself not to say it, and I want to keep 
my pledge." 

Of moral right, there is nothing in the 
oath at all. A man ought to stand on 
his feet and acknowledge that he had 
got into the wrong box, and wanted to 
get out. 

Encourag^ement Needed. 

T have sometimes felt that we do not 
put enough of honor upon the men that 
come out and announce themselves. 
Why, it is the grandest step they ever 
took in their lives, when they come out 
and sav they are no longer in the thing, 
and renounce the whole thing. It is 


May, 1910. 

transcendent presumption to put a lot 
of pledges on a man and then tell him 
that if he comes out, there is a sacred 
promise broken. There is not a word of 
truth in it. It was not right to take the 
oaths, and it is right to break them. It is 
a righteous act to break the Masonic 

Why, we make men that come out 
from intemperance and robbery, and be- 
come Christian men, — we make heroes 
of them. We say, "You are all right to 
renounce the whole for Christ and come 
out and take your stand as a Christian." 
How the country honored John B. 
Gough when he renounced his drunken- 
ness ! Some of the evangelists were 
gamblers, and now they are on the other 
side. We don't say, ''Come out" in a 
sleepy sort of a way ; but, "Come out like 
men !" And let us make these men that 
come out from the secret associations, 
because they renounce such an abomin- 
able system as that h — let us make thern 
heroes. I do not have much regard for 
the man that wants to hold to his secrecy 
after he has left his association. He 
ought to be able to make full proof of 
his renunciation of it ; so I think our 
Association ought to welcome the friend 
in such a way that he will understand it 
is the very best thing to do. It is a 
thousand times more honest to renounce 
an act like that than to keep it. 

Popular Impressions. 

The Pennsylvania Convention was not 
only a success financially, but every way. 
Some have laughed about it since, and 
made a little fun of it. There was a 
students' banquet in Pittsburg last week, 
and one fellow made a little fun about 
the people who had started after 
Masonry, but he didn't know anything 
about it. I remember telling a little 
anecdote in reply to this fellow that 
tried to put the fun on us. I said I had 
noticed that day, in the paper, that a man 
got up to speak, and said something a 
little irritating, and some man spoke 
back, and the first man was offended, and 
said, "You are not going to make a 
monkey out of me" and the other man 
answered, "No, we don't want to; we 
think the contract has been already 


Rev. W. Brink presiding. 

Pres. Ayers of Oscaloosa, Iowa, Pres- 
ident of Holiness University, led in 
prayer, following the reading of Scrip- 
ture by Rev. Mr. Groen. 

Song service led by Mr. Leman. 

Mr. Plitchcock : I have said in the 
past month a good deal about Dr. Dixon. 


Dr. Dixon is not with us, but I am 
happy to introduce our Assistant Pastor, 
who is much smaller in stature than Dr. 
Dixon, but I think you will agree with 
me that he is not small in intellect. He 
will welcome you to our church in the 
absence of the Pastor. 

Welcome to the Convention. 

Mr. WooUey: I do not know what I 
want to say after such a flattering intro- 
duction, and I will just simply pass on 
and say I am very glad to have you 
here, t am sorry the Pastor is not in the 
city to give you a cordial welcome, which 
he* has in his heart for vou. I welcome 

May, 1910. 

christiajn cynosure. 

you -on behalf of the Pastor and the 
phurch as a whole. 

[ Since I have been at this Church I 
have never heard a single member of the 
church advocate or even defend secret 
societies. If you know of any other 
church of two thousand members any- 
where where that can be said I would be 
glad to know the name of the church, 
because I would rejoice that we are not 
lonesome in that respect. 

Reasons for Welcome. 

You see, Oiur welcome is not only 
formal, but it is from the heart, and we 
welcome you not only because of your 
liame, but because of your nature. 1 
welcome you because of your name, the 
National Christian Association. I wel- 
come it, because it has the word 
'^national" in it. I am glad that you 
Have got aims wide enough and a scope 
broad enough to attack the evil which 
you are attacking — the width of the 
Nation. I welcome you as patriotic 
citizens that see and recognize the evil 
of secrecy in its effect upon the Nation, 

I welcome you because of the name 
''Christian" in your title, as a band of 
fellow believers, who realize that secrecy 
is opposed to Him who came as the 
Light of the world. You are seeking to 
bring out light against darkness, truth 
against error; you are seeking to open 
the blinds, to roll up the shades, and to 
let the blessed sunshine in. 

I welcome you because you are doing 
what Jesus himself did, for he went to 
the temple to drive out the money 
changers in the temple. You are attack- 
ing the crafty in the temple of God, for 
in their craftiness they are seeking to use 
the church as a means for their advance- 
ment ; you recognize that, and you are 
defending the church of Jesus Christ 
against that attack. 

I welcome you because you are willing 
to stand for principle against the pocket- 
book, principle against interest, and what 
is good is received in morals as well as 
in finance. The would-be financier looks 
at interest rather than principle. He does 
not realize that when principle is gone, 
interest becomes a great big 0, and the 
same is true in morals. You are willing 
to row up stream against the drift of 
popular sentiment, in the church and 

out of the church, which to-day is for the 
lodge. You are willing to be in the 
minority ; you are willing to work on the 
unpopular side, and I admire you for 
it; and so, in closing, I simply quote for 
my own inspiration, with the hope that 
it may be an inspiration to you as well, 
the words of Maltbie Babcock, as a 
welcoming word for your Convention : 

"Be strong, we are not here to play, to 
dream, to drift : 

We have hard work to do and loads to 

Join in the struggle; face it, 'ti? God's 

Be strong; say not "The days are evil; 
who's to blame?" 

And fold hands and acquiesce ; oh, 
shame ! 

Stand up, step out, and bravely, in God's 

Be strong! it matters not how deep en- 
trenched the wrong. 

How hard the battle goes, the day how 

Faint not, fight on ; to-morrow gives the 

Mr. Brink: I am sure I speak in the 
name of you all when I thank Brother 
Woolley for this word of welcome, and 
we hope he can help us yet more this 
afternoon, as we take up the work that 
is to be done ; and also that this Con- 
ference may be for the quickening of 
this congregation and the strengthening 
of it, inasmuch as some of its members 
are here this afternoon. 

"A neglected Bible means a starved 
and strengthless spirit, a comfortless 
heart, a barren life, and a grieved Holy 
Ghost. There is no book like the 'Book 
of books,' the Word of God under the 
illumination of its Author, the Ploly 

The Rev. L. V. Harrell of Claytonville, 
Illinois, seems to have dont a good and 
effective work throu2:h the simple read- 
ing and commenting upon "Lodge 
Rituals." These societies ought to be 
willing to receive their own teachings. 



May, 1910. 


Vice President Brink: The subject to 
be discussed is, "The Position which 
Pastors and Churches ought to take to- 
ward Lodge P\merals." We invite Pastor 
WooUey to give us an introductory view 
of this matter. 

Mr. Woollev: I feel, friends, that I 
have taken a good deal of time. Once 
when I was a Mason, I was called upon 
to speak at a funeral, and then at the 
grave I was asked suddenly, and without 
any warning, to lead in the use of the 
Masonic Ritual ; and I was so disgusted 
with myself, and with the Ritual, that 
I made up my mind then and there I 
should never do that again. 

Attitude Toward Lodge Funerals. 

I have made it my practise in my 
pastoral work not to have union services 
with any lodge work. I have not felt 
led to draw the line and say I would not 
attend the funeral where the lodge was 
invited, but I have always insisted that 
the pastoral service, the church service, 
should be first and be completed and be 
over, and then if the family chose to ask 
the lodge to go through the Ritual after- 
wards, they did it after I left. Now t 
am looking for light on this. If that is 
too great a concession, I would like to 
know it, but that is my stand on the 

Secretary Stoddard's Experience. 

Mr. Stoddard : The matter of funerals 
is a matter that is giving Pastors a great 
deal of concern. In going among 
Pastors they frequently make inquiry as 
to my opinion as to how they should 
conduct themselves relative to the lodge 

I suppose that Pastors in all churches 
where there are lodges, and where the 
lodges persist in taking part in the 
funeral services, are annoyed by that 
service. I cannot see how a Pastor 
could be otherwise than annoyed. Some, 
of course, feel that they may unite in the 
lodge service, but others feel that such 
would not be proper or right. 

I was in Shipoensburg, Pennsylvania, 
calling on the Pastors there. A Pastor 
of the Lutheran Church told me that a 
few days before he had been greatly 


annoyed by the conduct of a lodge. One 
of his members died — this man was also 
connected with the lodge— and at the 
grave a man appeared, dressed very 
much like a circus clown, who was un- 
able to read properly, and who under- 
took to read some passages that appeared 
to be very beautiful ; but he made a very 
poor job of it, and the Pastor declared 
to me: 

*T was exceedingly annoyed with the 
presence of this man : it virtually said to 
the world that I, as Pastor of the church,^ 
was unable to conduct a proper service, 
therefore they had to get this man, this 
illiterate man, to take part ; and," he 
said, "I was very much worried, and 
ver)^ much annoyed by what I met with 
at that funeral." 

Another Paslor Offended. 

I had been speaking to the Pastors it 
Altoona at their meeting, and one of the 
number came to me at the close and said, 
"So you are opposed to these abominable 
secret societies, are you?" "Well," I 

May, 1910. 



said, '/that is a pretty strong word, but 
I judge it would fit some of the lodges." 
Then he went on to relate an experience 
he had had. He said one of his men, 
who belonged to more lodges than there 
were nights in the week, and spent most 
of his time running around, died, and 
they had a long procession of lodges of 
various kinds and characters to follow 
the hearse, and each one of them wanted 
to take part, and he said, ''there was a 
thunder-storm coming up, and I exhorted 
them to be brief, and not to consume so 
much time, but, if possible, to cut out 
some of the service ;" "but," he said, 
"each lodge was ambitious to have its 
part: one did this, and another that, and 
so they had quite a performance, but 
we all got wet from the rain." And so 
he felt that it was an abominable thing, 
because he got wet, and because it took 
so much of his time — more than from 
any conviction in the matter, I think. 

The Elks Conspicuous. 

At a Convention in New York re- 
cently. Rev. Mr. Parker related an ex- 
perience he had had in a funeral with the 
Elks. He said, the parents of the man, 
who was connected with the Elks, were 
miembers of his church; that out of 
respect for them, he went over and con- 
ducted a Christian service at the man's 
home. After this service, the Elks took 
the matter in hand and conducted their 
services ; and he went on to relate what 
thev did and what they said. 

He said that the spokesman (what- 
ever he may be termed in the lodge 
language) said to those present: 
"What have you to say regarding this 
man ?" He would address one man as 
Truth, and that one would answer and 
say, **This man was truthful, upright and 
honorable, fair in his dealing with his 
fellow man ;" and then Charity, or 
Justice, or some other name personified, 
would be called and each one would 
respond as thev had been trained in 
their lodee. After the response, came 
some music : some theatricallv trained 
voices rendered music — delig^htful music, 
that ws charming in its rendition. He 
said "T waited to see what the eflfect 
woiiM be on the neople there, and to see 
whnt thev thouerht of this service, and T 
said to one and another, 'What did vou 

think of that service?' and they said, 
'Wasn't it beautiful? wasn't it delight- 
ful ? That singing was so grand ; those 
addresses were so fine ;' " and he said, the 
people that were in attendance seemed 
to be just carried away with the presenta- 
tion. He said, "I said to them, 'There is 
no Christ there, that is the trouble :' 
and that was the trouble, and it was a 
tremendously serious trouble. They 
said to these people, 'Because this man 
was good, because he was truthful, be- 
cause he did this and that and the other 
thing, he would go through to his place 
in the hereafter.' That was their statement, 
and their singing was delightful, and so 
on, but the people were being deceived 
by it." 

Well, a Doctor, in our Pennsylvania 
Convention, related the details in refer- 
ence to this service. When he had taken 
his seat, a gentleman arose and said, 
"Do you think it was proper for you. as 
a minister of the Gospel, to have any- 
thing to do with anything of that kind, 
where a man was an Elk, and you knew 
it? You knew what the Elks would 
virtually say — that what you said was 
not correct. You would tell the people 
that Christ was the Redeemer of man- 
kind, the Savior of men, and the Elks 
would come after and virtually say that 
this is not true, that you were mistaken 
in attributing salvation to Christ. How 
could you, as a minister of the Gospel, 
justif}^ your conduct? how could you 
take part in this service, where you 
knew that an association of this kind 
was to follow after you had finished?" 
The Doctor replied that he "felt that 
it was his privilege to preach the Gospel 
anywhere ; that he could go into a 
saloon ; he could go any w^here where he 
might receive the attention of men, and 
proclaim the Gospel of Christ to them, 
and that he had not mingled with the 
Elks in the service which they held ;" but 
this friend still insisted that he partici- 
pated in this funeral knowing that the 
Elks were to follow, and that this lodce 
was to virtually say that what he had 
said was incorrect, and that persons 
would be saved without any reference to 
the Lord Jesus Christ. 

The Qist of the Matter. 

Now, T suppose that the real question 
that he had to determine, and which 




"Otex '^Bp\[ 

every Pastor has to determine, is, whether 
he can participate in a funeral where the 
lodge is either to participate or to follow ; 
and whether, after what he has said, he 
is responsible for what the lodge does, 
and whether he shall participate when 
the lodge is to take part. 

Now, of course, we know the reason 
why the lodges want to participate. They 
want to participate because they want to 

. make a parade. They want to advertise 
themselves before the world, and here is 
an opportunity. They can call attention 
to what they call good deeds, and they 
can make the world know about their in- 
stitution, and advertise themselves in 
this way ; and, of course, the great reason 
is the desire to carry out the idea of the 
organization, that people have gone on 
to the place of eternal happiness. Some 
call it a Grand Lodge, some Happy 
Hunting Grounds, some a great Beehive, 
some the Home of the Wood Chopper, 
or something of that kind ; but the teach- 
ing is that, by going through certain 
ceremonies, the individual is thus fitted 
for his place in the hereafter, and so they 
aim to convey to the world the knowl- 
edge that this man has lived all right in 
the lodge, and that he has a hope for the 
future life, for a place of happiness in 

, the world to come. 

Now, these funerals are so crude that 
it seems to me that a person who is at 
all intelligent should see at once, even tf 
there is no religion about him, that the 
simple play in which they are engaged, is 
unbecoming a manly man. If there 
were no Christianity in one's profession, 
if there were no ambition beyond or- 
dinary manliness, that should keep one 
from engaging in a funeral of this kind. 

Heathenism Rebuked. 

The Pastor of the German 'Lutheran 
Church in Lancaster, Pennsylvania, re- 
lated an incident, when I was there, that 
had occurred in his church a little before 
my coming. He said that one of his 
members died, who he believed was a 
good man ; his spirit was good, thougfh 
he was not very bright, as may appear 
. frorn his conduct, for he had gone into 
^;-lDiIe of the silly lodges. After his death, 
the Pastor was proposing to go and take 

charge of the funeral, when a committee 
of four gentlemen called at his home. 
He received them in his parlor, and they 
said to him, ''We have come to arrange 
with you about this funeral." "Well," 
he said at once, ''what arrangements do 
you wish to make?" The}' said, "This 
man who died was a Red Man, and we 
are Red Men, and we have our Ritual ; 
we have a service that we usually con- 
duct on such occasions, and we wish to 
do so and so, and we want you to do so 
and so ;" they began to direct the 
Pastor, mind you, how he should do, and 
they would conduct the funeral. 

The Pastor listened to what they had 
to say, and when they were through, 
looking at the gentleman, he said : "You 
are not red men, you are white men; 
you are simply playing you are red 
men; this man was not a red man, he 
was a white man; and you have come 
here this morning with the proposal that 
I join you in playing the Indian in my 
church. Now," he said, "you gentle- 
men are old enough to know, and ought 
to realize, that a funeral is a solemn 
occasion. If ever a man is solemn in his 
life, it is when he is looking upon the 
cold clay of his fellow man. It might 
do for boys to play horse; they need 
some exercise; they can run around and 
howl like Indians for exercise : but this is 
a funeral, gentlemen; it is a time whei 
we ought to think of God, and eternity, 
and spiritual things. You have come 
here this morning and asked me to join 
in playing big Indian at a funeral in my 
church." He said, "Gentlemen, there will 
be no Big Indian play in this church. If 
this widow wants her husband buried as 
a heathen Indian, of course that is her 
privilege; but if there is any service in 
this church, it will be of a very different 

It seems the lodge persisted. They 
wanted the advertisement, of course, and 
they were going to give the widow some 
money, and they wanted the world to 
know it. Of course the widow felt 
kindly toward thern because of tlie 
money, and the fact that her husband 
had been connected with this organiza- 
tion. She also wanted her husband to 
have the benefit of the Christian service 
in the church. 

May, 1910. 



How the Affair Ended. 

The outcome of the thing was that the 
remains were brought into the church ; 
service was conducted there; the men 
who were playing Indian were kept on 
the outside with their bowie-knives and 
such other things as Indians have, and 
they were waiting there for their victim, 
until the services were through in the 
church ; then they brought the body out, 
and turned it over to these white men 
that were playing they were red men. 

They went out to the cemetery, and as 
the Pastor wanted to see what they 
would do, he went out with them. When 
he got there, a fellow was reading the 
prayer, and the Pastor said, "Who is 
this?" and they said, "He is the Great 
Sachem;" and he read an address to the 
Great Spirit, just as if we were living in 
the dark ages, and as if we had no Bible ; 
just as though there never had been any 
Christ in this world; just as though 
there was no great Light, but we were 
back in the dark ages, when men listened 
to the thunder and saw the lightning, 
and looking out they said, "Surely there 
is a Great Spirit somewhere;" so the 
Indian, in his. darkness, looking up for 
the Great Spirit, prays his prayer to the 
Great Spirit. 

Then they went on to say that this 
departed one was now in the happy 
hunting grounds. "Well," the Pastor 
said, "I was shocked and astonished to 
hear the expressions." Of course, they 
meant to indicate that this man was in 
the place of the redeemed ; but to speak 
of heaven, the place where God is, 
where the angels are, where the pure 
and spotless ones are to be throughout 
eternity, speak of it as a hunting 
ground— it degrades the very thought of 
heaven, and yet every one of these lodges 
has some crude expression of this kind 
that is calculated to bring the thought oE 
man down to earth, to convey to him the 
thought of the hereafter as simply such 
a place as he finds here, a place of 
pleasure, a place where he can gratify 
his appetites and his passions, and where 
he can run loose. 

The Real Issue. 

Now, the question is. Shall the 
ministers of the GospeJ, shall a minister 

of the Lord Jesus Christ, in any wise 
countenance organizations of this kind ? 
Shall he recognize that they have a right 
to engage in a religious service? Shall 
he recognize that they have a right to 
devote their time and attention to 
matters that naturally belong to he 

We expect, when a Christian dies, 
that he will have the favor of a Christian 
minister's service, and the consolation 
which a minister may give. Mr. Chair- 
man, my wife tells me I talk too long. 
I remember I am not the only speaker. 

Mr. Brink : She is not here, is she ? 

Mr. Stoddard : No ; but I am going to 
see her very soon, and she might scold 

Mr. Brink : We introduce to you our 
Secretary, who has been working in 
Michigan, Mr. Sterling; we want him 
to tell us something about this subject. 



My experience with the lodges began 
at this point of lodge funerals. Som.e 
years ago, when I was a Pastor in Iowa, 
I was asked to conduct a funeral service 
for a man who was a member of the 
Foresters lodge, and an official of that 
Order called upon me at the parsonage, 
to inform me that the lodge was to have 
a part in the services. I asked the 
privilege of examining the funeral 
service, and, having examined it care- 
fully, I discovered that it had no refer- 
ence to our Savior ; so I told him I could 
not approve of their holding any service 
in the church, and I could not consent to 
combine my service with theirs. I stated 
that, if the widow desired to have a 
service conducted by them, it would have 
to be entirely distinct from mine ; that I 
could not incorporate their service in 
mine, nor conduct mine in anv way that 
would give recognition to theirs, as mine 
was founded on Christ, and theirs was 

So it was understood that thev were 
not to come into the church with their 
regalia, and it was arranc^cd that at the 
cemetery I was to complete my service 
and pronounce the benediction, and so be 
entirely irresponsible for anything that 



May, 1910. 

should be done by them. Notwithstand- 
ing this arrangement, my service at the 
cemetery was interrupted by the official 
of the lodge, who stepped forward be- 
fore I could pronounce the benediction, 
and began to read his ritual: when this 
took place, I retired from the grave, 
standing at a distance ; but when he had 
completed his service, he nodded to me 
to pronounce the benediction. I simply 
shook my head, feeling sure that I had 
no right to pronounce a benediction over 
a Christless service. 

Soon after this, while I was absent 
from the city on a vacation, this lodge 
official referred in the local paper to a 
minister making a disagreeable hitch in 
the burial service, and producing an un- 
pleasant situation. As I did not learn of 
this false charge until my return, which 
was some weeks later,- 1 did not think it 
worth while to reply. 

I remained in that pastorate for some 
years after this, and no similar cases 
came up ; but when I moved to Indiana, 
similar cases occurred on my taking a 
charge in a city which was thoroughly 

New Experiences. 

Both the city where I resided, and a 
neighboring town where I regularly 
preached, were full of lodges ; and I had 
been there but a little time, when the 
widow of an Odd Fellow called upon 
me to conduct her husband's funeral 
service ; and I was informed at the same 
time, over the long-distance 'phone, from 
the town where the deceased had lived, 
that the Odd Fellows were to have a 
share in the exercises. 

Lodge Officials in Error. 

I consulted Odd Fellows ^n my own 
city and church with regard to their 
ritual, that I might find out what the 
ritual contained ; and I inquired of three 
leaders in the lodge in the city where I 
resided, one after the other, each of 
whom had had practice in conducting 
funeral services, putting this question to 
then : "Does your ritual, or burial 
service, recognize the Savior?" Each 
me what was said, was unable to recall 
any paragraph, or sentence, or clause, m 
one of them promptly answered, "Yes ;" 
but each one, when I pressed him to tell 

which the Savior's name was mentioned ; 
and every one of them finally backed 
down and said, "Perhaps it is not so." 
I mention this to show that many mem- 
bers of lodges do not know the facts 
regarding the rituals of their own lodges. 

Personal Discovery. 

When I went to the other town, I got 
hold of a copy of the funeral service, 
and found there was no naming of Jesus 
Christ. The only clause in the whole 
service, which might receive a Christian 
interpretation was one in which the 
word "Redeemer" occurred, in a quota- 
tion f romi the book of Job ; but it is not 
uncharitable to say that that verse wa? 
designedly chosen, as a passage sup- 
posably capable of Jewish interpretation. 
I mean to say, that the naming of the 
Lord Jesus Christ as the Redeemer was 
purposely avoided. This conclusion 
seems clear from declarations of the 
lodge authorities with which I have since 
become familiar. 

I felt I must take exactly the same po- 
sition there as I had in Iowa, and de- 
cline to endorse the holding of a lodge 
service in the church, and, as my Session 
referred the whole matter to me, it was 
settled in this way. I also declined to 
incorporate their service in mine in any 
way. In that instance, there happened 
to be a relative of the deceased at the 
home, who was a great advocate of 
secret societies, and she immediately de- 
clared that the Odd Fellows should have 
the service, and this was the outcome in 
that case. 

More Requests. 

I had, after that, a large number of 
requests from several lodges, and I felt 
that I could take no other position. The 
lodges, some of them, became antag- 
onistic, some of them misrepresented and 
misstated the facts, and I came to see 
that the lodges are determined to be rec- 
ognized. I have sympathy with Brother 
Stoddard in one of his recent utterances 
in the Cynosure. "It would not be s(> 
bad if the lodges would attend to their 
dancing and swearing and let religion 

I am sure that we would not consent 
to endorse paganism abroad, and wc 
would not, as members and pastors of 

May, 1910. 



Evangelical churches, think of conduct- 
ing a joint service with Unitarian or 
Universalist ministers, thereby sanction- 
ing the doctrines which they profess ; so 
I think we are making a great mistake 
if our conduct endorses the Christless 
service of the lodge. 

Attitude Hitherto. 

My own experience has been exactly 
the same as Mr. Woolley said his had 
been. I felt that my conscience was 
clear if I did not approve the lodge 
service, and my practise has been not to 
include it in mine and so make a joint 
service of the two, which would indicate 
that a Christian and a non-Christian 
confession can be one and the same ; but 
I confess I do not now feel that it is 
exactly right to be satisfied with this 
protest alone. 

An Advance Step. 

I will explain what brought me to an 
advanced position. In the case of the last 
service which I held in one of these 
tov/ns, there was a joint arrangement 
made, which I thought would be satis- 
factory. I completed the service in the 
house, and pronounced the benediction. 
It had been agreed beforehand that this 
should be done. I then retired from the 
house. The Odd Fellows took charge of 
the body; they had no service at the 
house, but went to the grave and held 
their service there. There was no 
jarring, and I did not hear any criticism, 
but I felt a little badly because the thing 
went off so smoothly. In other words, I 
thought that the lodge was certainly 
satisfied, and might simply be saying, 
"This peculiar Pastor must have some 
concessions: so we will make this kind 
of an arrangement ;" and I feared, if that 
became a permanent arrangement, it 
might be equivalent to saying, 'The lodge 
funeral is not so bad a thing, so that I 
can clear my skirts, and' not be counted 
on as personally endorsing it." In other 
words, this is the particular point — ■ 
whether a Pastor, without giving a per- 
sonal endorsement to those services, is 
not still doing wrong to the members of 
his church if he leaves them unwarned 
with reference to the mistake they them- 
selves fall into in case they allow lodge 
funerals, even after his services are 

completed. I have felt perhaps it was 
selfish for the Pastor simply not to en- 
dorse the thing himself, and yet virtually 
say to his members, "It is not a mistake 
for you to endorse su'ch funerals." 

A New Resolve. 

I do not know as in the cases I have 
had, I would have felt it right to take 
a positive stand and say, "I will not con- 
duct any service if there is to be a 
lodge in charge after I retire," because 
the members of my church in these cases 
had not been instructed, and it might 
have been severe and harsh for me to 
make that as a sudden declaration ; but 
I am inclined to think that, if I held a 
pastorate now, I would instruct my 
members beforehand, and I would let 
it be understood that I believed, as their 
leader and counselor, that the sanction 
of a lodge funeral by any Christian is a 
sin, because it endorses a Christless ser- 
vice, and that the only right thing for 
them to do, is to reject the whole thing; 
and then, having pointed out to them in a 
sympathetic way, before the time for 
anv funeral service came, the dutv of 
Christians in these cases I would let it 
be understood that it would be my policy 
to refuse altogether to conduct services 
in such cases. I believe it would be 
fair to them to take this positive stand 
against any kind of a joint arrangement. 

A Gratifying Incident. 

One of the last funerals I conducted 
was of a man who had been a Mason, 
and a membeV of other secret societies. 
I did not know it till about the time of 
his death, and T expected tliat his widow 
would desire the lodge to have some 
part ; but, to my surprise, when I called 
to arransre the service with her, and in- 
quired, "Do you expect to have the lodge 
take any part?" I found that she had 
appreciated my attitude, and had talked 
the matter over with her husband before 
his death, and that thev had resolved to- 
gether, and had declared to the lodge 
members, that no lodge service should 
he conducted anvwhere, and that the 
lodee should not be recognized as a bodv, 
so far as to have special seats reserved 
for them in the church. 



May, 1910. 

The True 5oluticn. 

This, I think, is the right stand for 
ministers and Christians to take. If I 
thought it were proper to take any more 
time, I could give quotations form the 
rituals of the Elks, and the Woodmen, 
and various other Orders, showing that 
such religious services as they have, are 
either Pagan, as I do not hesitate to say 
the Masonic religion is, or Unitarian, in 
that they reject Jesus Christ as the Medi- 
ator, or else Universalist. The few 
Orders which use passages of Scripture 
that name Jesus Christ, do not require 
faith in Jesus Christ as a condition of 
becoming members of the lodge, yet ap- 
propriate these Scriptural promises ns 
applying to the lodge members. In other 
words, their rituals and funeral services 
assure their members that they will 
enter heaven without requiring of them 
faith in Jesus Christ. 

I believe that the influence of these 
lodge services is such as to undermine 
sound Evangelical faith throughout our 
communities — and even in our churches. 



Mr. Fiddler : Brother Hitchcock asked 
me to come here this afternoon and tell 
a little experience I had with secret so- 
cieties. A little over a year ago I was 
called to the West Side to be a Pastor or 
acting Pastor of a Congregational 
church, and I stayed there for over a 

One Sunday morning I was asked to 
go to the Sunday School and speak to 
the children. I went down and spoke to 
them, and I think there were about five 
that accepted Christ that Sunday morn- 
ing. After the Sunday School I said to 
the Superintendent, "Wihat is the matter 
with this Sunday School? A man would 
not be here a moment before he could 
tell there is a lack of power, of some- 
thing." "Yes," he said, "I know it." I 
said, "Don't you think you have lost your 
grip on this Sunday School?" "Well," 
he said, "I don't know, but," he says, "I 
know that it is not what it ought to be." 
"No," I said ; "I am aware of that fact. 
It seems to me somehow you have lost 
your grip on the Sunday School, for 
when you lead in prayer, the children 

or the teachers do not seem to pay at- 
tention. I want to ask you a question," 
I said, " they tell me that you are a 
chaplain of the Odd Fellows here : is that 
so?" He turned pale and said, "Yes." 
"Now," I said, "don't you think that has 
something to do with it, with the Sunday 
School here? and the fact of the matter 
is, is not the whole church in an awful 
condition, no spiritually minded men? A 
Christian could tell at a glance that there 
is something radically wrong in this 
church. There is a lack of the Spirit of 
God here ;" and nobody could dispute the 
fact that there was. 

A Sudden Surprise. 

That was on Sunday morning, and he 
went away feeling very badly, and I ex- 
pected that he would feel rather bitter to 
me, although I said it kindly to him. On 
Thursday of that same week, to my great 
surprise, his brother-in-law came down 
and said, "Brother Fiddler, you are re- 
quested to come and preach the funeral 
sermon of the Superintendent of the 
Sunday School." I said, "Are there any 
secret societies going to have charge of 

May, 1910. 



these services?" He said, "No, I don't 
think so." I said, "If there are not going 
to be any secret societies connected with 
it, I will preach the sermon most 
assuredly." I said, "Anyway you can go 
and arrange, and I will be out to see 
the widow to-night, to arrange for the 
funeral sermon." 

When I came out that night, there 
were three gentlemen down there, and 
they had planned the whole funeral 
service. They were just going to step 
out from the door, when the widow in- 
troduced me, saying, "This is the Pastor 
of our church, and he is going to 
officiate at the service." I said, "I would 
like to ask you gentlemen, are you going 
to conduct the funeral serivce?" "No; 
we will be just taking a little part when 
you are through." I said, "What I want 
to know is this : are you going to have 
any part in this service at all? If you 
are, I will have no part in it at all, for 
I am very much opposed to secret .so- 
cieties, from what I know about them. 
You will either conduct this funeral or 
I will, one or the other;" and they said, 
"You are the first preacher out here on 
the West side that has ever refused to 
conduct a funeral service with us." I said, 
"So much the worse for the other 
preachers who have preceded me." 

Then one man said, "Why, the Pastor 
of the church that you belong to is a 
member of our society." I said, "Yes, 
I know it, to the bitterness of the 
church." I said, "I would like to ask 
you gentlemen a question : Do you 
mention the name of Jesus Christ in your 
prayers?" "Oh, yes," said one. I said, 
"I beg to differ with you, you do not." 
"Oh, we mention God's name." "Oh. 
ves, God's name ; but I did not sav God, 
i said Christ." "Now," I said, "I know 
that you don't, and that is one of the 
reasons I refuse to conduct this service 
with vou, because you do not mention 
Christ's name in your prayers. If you 
cannot mention His name in prayer, then 
I cannot participate with you, because 
the church is built upon Jesus Christ." 

The widow was sitting there in the 
room Aveeping. A lady, sitting in the 
back of the room, said to the lodge men, 
"Can't you conduct the funeral service 
at the grave, and let Mr. Fiddler conduct 
it here in the house?" "No, we must 

have it." So the persistency of them to 
conduct the service with me, put me all 
the more against them. They deny the 
name of Christ in their service and yet 
make an absolute demand that we join 
with them ; so I took my stand and re- 
fused to conduct it with them. 

Now, gentlemen, I know a little bit of 
the Scripture. I didn't believe the Bible 
at one time ; but I have studied the 
Scripture, and I now believe it to be the 
inspired Word of God, and I stand 
squarely for the Bible as the Word of 
God, and I know the Word of God is 
opposed to any order that denies the 
name of Christ in its prayers. 

So this question was put to the widow. 
It was up to her to decide who would 
conduct this funeral service. She turned 
to me, and she said, "You know, when 
he was alive, he always said, the Church 
first." "True, he might have said that, 
but it seems to be the society first here, 
and you know that I am opposed to the 
society ; you knew that before ; knew I 
could not conduct a service for you pro- 
vided these men had anything to do with 
the service, because I will not stand on 
the same platform with any secret or- 
ganization, I don't care what name they 
come under." The brother-in-law got 
very angry right there, and he said, 
"Now, that shows you what the Church 
will do." T said, "I am standing for a 
great principle." 

So then it was decided that the secret 
society should conduct the service, and 
that they would get another preacher 
who would assist. I said, "All right, 
you are welcome to get him, but I as 
representative of the Congregational 
Church will not do it;" and I bade them 
good-night and left. That was on 
Thursday night. 

Then on Sunday all the Deacons of the 
church met me, and we had a special 
business meeting at the close of the 
morning service, for this was to be the 
day for the funeral service ; and one of 
the Deacons of the church, a Free 
Mason, and another, an Odd Fellow, 
came and said, "Mr. Fiddler, you are ab- 
solutely wrong in what you have done ; 
you ought to conduct that service. He is 
Superintendent of the Sunday School 
and you are Pastor, and it is a shame 
that vou should not do it." I said, "Mr. 



May, 1910. 

So and So, you* go on with the services 
to-day, and you will find out that the 
men are going to conduct the service 
with a Pastor; and another thing, you 
notice if the name of Christ is mentioned 
by those men, and," I said, "if it is, I will 
publicly apologize to-night in the 
evening service." 

He went to that funeral service, anrl 
by and by the Clerk of the church, also a 
Deacon, and also Secretary of the Odd 
Fellows, came to me and said, "Why, Mr. 
Fiddler, I am surprised at you." I said, 
"I am surprised that you didn't know 
where I stood long ago. Now let me 
ask you a question. You are Secretary 
of that lodge. Do you mention the name 
of Christ in your prayers?" "No," he 
said, "we do not do it." "Now," I said, 
"that is good, be an honest man and own 
up to the truth; I know you are telling 
the truth, because I have read it myself, 
and I know His name is not mentioned ; 
so," I said, "you are associated with a 
pack of liars to begin with." 

Well, at the conclusion of our business 
meeting they all wanted to know why I 
would not preach the sermon. I 
said, "I haven't time to discuss 
the question now, you have to hurry to 
the funeral service ; but I will preach a 
sermon a week from to-night on why I 
refused to conduct this funeral service." 
I also told the three men when I met 
them, which was a day or so afterwards ; 
and, of course, I preached the sermon. 

When this funeral sermon was going 
on T had a great many Christians to go 
there and tell me just exactly how every- 
thing was conducted; and, by the way, 
the very same Mason and Odd Fellow 
who accepted Jesus Christ before all this 
happened, wrote me one of the most 
beautiful letters you ever heard, thank- 
ing me for sending him, out there, and 
all that ; and when the evening service 
came, I went up to him, and I said, 
"Was I right or wrong?" He had been 
weeping at the funeral services, and he 
said, with a sadness in his face, "Yes, 
Mr. Fiddler, you are right." 

The man who read the Scripture at 
the lodge funeral, read a chapter from 
the book of Psalms. I know the man 
who read it, very well ; he was a par- 
ticular friend of mine ; he was a Free 
Mason, and also an Odd Fellow ; he was 

a young married man. His wife was a 
Christian; she was led to Christ while I 
was there, and she herself took a stand 
with me. She said to her husband, "If 
you die before me, I would never allow 
a body of men to come in with cigars in 
their mouths, and their breath smelling 
of liquor, to conduct a funeral service." 
Her husband read a Psalm at the service 
I am speaking of, and the Minister 
preached a sermon. They told me he 
preached the Gospel to them. I believe, 
friends, the greatest sermon I could have 
preached, was by staying away, and I 
tell you, it proved it afterwards. 

They conducted that funeral service, 
and they told me the Odd Fellows were 
standing, while the preacher was preach- 
ing his sermon, with cigars in their 
mouths, outside, for the house was full, 
and some of them were drinking men. 

It was after this my troubles started: 
that was just the beginning of them. By 
the stand I took that Sunday morning, 
when I went into the Sunday School, I 
got the cold shoulder from all the teach- 
ers and scholars. I used to get a hearty 
handshake ; but there was an absence of 
hearty handshakes that morning. I an- 
nounced that I would preach the special 
sermon ; but because I had refused to 
conduct the funeral service, the Secret 
Society met in their hall, and planned to 
go to the church and throw me out. I 
heard about it, and I was prepared to 
meet them. 

The church was full that Sunday 
night, and I think I spoke for an hour 
and a half, giving my reasons why I re- 
fused to conduct that service, and it was 
just as quiet as could be, and these men 
that came to disturb me, went out like a 
lot of whipped dogs ; they hadn't a word 
to say, not one ; and I met them per- 
sonally at their business meetings after- 
wards, and challenged them to say 
whether I had not shown them the awful 
sacrilege and the hypocrisy of, the whole 
business. Several of the business men 
praised me because I would not stand 
in the church and preach their sermons 
for them. 

I preached the special sermon, and 
gave my reasons. There was very little 
said about it at the time ; but by and by 
the time came when they wanted to get 
rid of me, so we all met together in the 

Mav. 1910. 



Wednesday evening meeting, and it was 
decided that a week from Wednesday 
night they would vote on me as Pastor 
of the church. The officers demanded 
my resignation. I said, "I will leave this 
church when I have a vote of the 
church." So they voted, and I had more 
friends in the church, for some of the 
society men that are saved, voted for me 
to stay in the church ; I forget how much 
of a majority I had of votes. 

To show you the heart of secret so- 
cieties, these men were determined to get 
rid of me, and what did they do but get 
all the members of the church who had 
been members for years but who never 
saw me ! They had written them to meet 
there on Sunday night, and vote me out 
of the church, and never let on to the 
Christians, and they did it. They met 
one night in a crowd and voted on me 
and voted me out of the church, and 
that was the last of me in the Congrega- 
tional Church, for I was thrown out by 
the devil and by secret societies. What 
was I thrown out for? Simply for 
standing by the Word of God and Jesus 

Now, there was a time in my life when 
I was opposed to meetings like this. I 
was born in Scotland, where Free Masons 
are, and I knew a little bit about them, be- 
cause I was brought up with them, and 
know what the character of Free Ma- 
sonry is, and I was opposed to this Na- 
tional Convention. At one time I believed 
in certain signs in the society ; but since I 
got fully converted to Jesus Christ, once 
my eyes were opened to see the sacrilege 
of the thing and the abomination (for it 
is nothing but slavery of the worst kind), 
I said, "I will take my stand, come what 
may, for Jesus Christ ;" and I would not 
give a snap for a Preacher who would 
not do it ; he is not worth hearing. 

P>ut T want to tell you, before I left 
the church they had more converts than 
under all the preceding Pastors. The 
Sunday before T left the church T re- 
ceived twelve persons into the church, 
and everv one of these Christians had to 
leave that church because thev would not 
be dictated to by these ungodly men, and 
the church is split to this day, and when 
any of them dies out there, thev send for 
me to preach the funeral sermon. 

Now, I want to ask you what is going 

to become of a young Pastor who has 
conscience about the thing? What is he 
going to do when he goes into the 
church, when the officers of the church 
are for secrecy, and stand for it? He 
must either fight the thing and be thrown 
out, or else be a miserable hypocrite and 
stand in with them. 

I was called to be a Pastor of a 
Baptist church out here awhile ago, and 
in the afternoon I was talking with one 
of the Deacons, and he said, 'T will tell 
you what the trouble with the church is, 
the secret society has ruined it." I said, 
"Do you belong to it too?" "Oh, yes; I 
belong to it too." Now you see how men 
are right in with the devil in this 
abomination. Deacons as well as Elders 
and Preachers, all in the one thing. I 
declare to you, I cannot understand how 
any intelligent Christian man can be in 
a secret organization. I cannot under- 
stand it. 

I remember, when I had charge of a 
hotel in Scotland, the Free Masons made 
preparations for a great banquet ; and 
when we had everything prepared, there 
was a tremendous amount of whisky 
and gin and ale put into the room, and 
the doors were barred, so nobody could 
get in ; and about twelve o'clock that 
night some of these men came out, in- 
cluding some of the Preachers — drunk. 
I am not exaggerating; these are facts 
which I know ; and this makes me de- 
termined to take the stand I have for 
Jesus Christ. It has cost me money to 
take the stand I have ; but I would not 
give a snap for the Christianity that 
does not cost us something, when it 
cost Christ his life and God his Son. 

I will just say this in closing: I would 
advise every Christian that is in a secret 
society to go to the Word of God, as I 
went, and study it out for vourself : never 
mind what the Preachers say ; if you 
don't believe what thev sav, go to the 
Word of God, and give the Spirit of 
God a chance to talk to vou : but if you 
have a broad mind, and will go to the 
Word of God, and let Him speak to you, 
you will find out that the Spirit of God 
will Liive you light to show vou what is 
right and what is not. I take my stand 
with the Church of Jesus Christ and his 
persecuted people every time, because it 
pays in the long run. 



May, 1910. 






May, 1910. 




Dr. Blanchard : The trouble with secret 
societies is that they are secret. Jesus 
said, "I ever spake openly to the world, 
and in secret have I said nothing." If 
you have a secret society and people 
should talk about Jesus Christ all the 
while, the very fact that the society v/as 
secret would show that the talk about 
Jesus Christ was insincere and profitless. 
Jesus Christ has never organized any 
society with the privilege of concealing 
its work from the outer world. He said 
to the disciples : ''What I speak to you in 
the ear, preach ye upon the housetops ;" 
and that is what Christian men are bound 
to do. 

Now, supposing that the Odd 'Fellows 
and the Masons and the Knights of 
Pythias and Royal Arcanum, and all the 
other societies in the world should to-day 
meet in one grand convention and make 
a resolution that hereafter every secret 
society in this country should pray in the 
name of Jesus Christ; and supposing 
they should still keep their pledge of 
secrecy, their oath of secrecy, they should 
still do their work in the dark, what 
good would it do? Would it be honor- 
ing Jesus Christ in the organizations 
which thus contradicted the fundamental 
proposition of his teaching? Would that 
not show that there was dishonesty at 
the root of the whole business? 

This gives the principles on which the 
organization is to be made up : The 
membership must be Christian if the 
mention of Jesus Christ is to do any 
goad'. Supposing we are making up an 
organization here in this church, and 
the principles on which the organization 
is constructed are these : any man that 
will promise not to tell wdiat we do, and 
that wall do what we have agreed, and 
submit to the regulations of the order, 
may come into this association ; and then 
supposing we cc^nstruct this organization 
in such a wav that persons who are a 
little bit inclined to criminal conduct, 
should feel that it would be a good place 
for them to go ; supposing we should take 
into it such a class of men that godless 
men would like to go into this organiza- 
tion, and we have to have secrecy, and 
men gathered up in this wav, men that 
do not fear God, men that do not keep 

the commandments of God, men that dc 
not trust in Jesus Christ, men that do 
not repent of their sins, do not confess 
their sins, do not arise from their sins — 
they go into the organization, and yet 
they have passed a rule that every time 
they pray in that organization, they pray 
in the name of Jesus Christ; is that not 
adding insult to injury? They have made 
the organization on unchristian prin- 
ciples and then resolved that they will 
pray in the name of Christ always ; is 
that not just simply using the name of 
Jesus Christ as a means for gathering in 
men and getting money and deceiving 
people that trust in Him ? They make 
up an organization on unchristian prin- 
ciples to get in unchristian men, and they 
put the name of Jesus Christ in for the 
purpose of fooling Christians and stop- 
ping their mouths, and getting in any of 
them that they can get in to support 
their organization. 

Now, you all know the Knight? 
Templar mention Jesus Christ, and it is 
my conviction that there is not another 
secret organization that is as wicked as 
the Knights Templar; and yet they 
name Jesus Christ; but they do not live 
according to the law of Jesus Christ. 
They do not require men even to profess 
to do so, but they say you have to pra\ 
in the name of Jesus Christ. 

I did not expect to speak, and I have 
nothing more to say, except that Jesus 
Christ did not say, "Every one that saith 
Lord, Lord, shall enter into the kingdom 
of heaven;" but He expressly said, ''Not 
every one that saith, Lord, Lord, shall 
enter into the kingdom of heaven ; but 
he that doeth the will of my Father 
which is in heaven." 

It is one of the horrible things that 
these secret societies are robbing the 
people ; and as long as they are deter- 
mined not to obey the W^ord of God, why 
should they pray in the name of Tesus 
Christ, as long as they are not willing 
to do the things that Christinns ou^ht to 
do? Just as soon as they strike out this, 
secrecy and require men to believe on the 
Lord Jesus Christ and obey Him, then 
they may prav in His name, and He will 
be C'lnd to licnr them and answer them, 
and they will q-et a blcssinc: and salvation ; 
but as long as the organization is made 



May, 1910. 

up as it is, it is simply an insult. 
Take the people that Brother Fiddler 
was speaking of. What good would it 
do for these men to talk about Jesus 
Christ? First they should repent and 
believe the Gospel, and then mention 
Jesus Christ privately and publicly, and 
He will hear and be satisfied with them; 
but as long- as men will not obey Jesus 
Christ, we cannot have any attitude but 
antagonism for them. 

"Ours is a world in which life's most 
perfect gifts and sweetest blessings are 
little things/' 

In moral education we are all going to 
school if we are not truants or playing 
the fool. 

He who trifles will soon be a trifle 
himself. Trifles make perfection, but 
perfection is not a trifle. 

In the human family as in the botanic 
world, beautiful and fragrant flowers are 
scarce and briars abundant. 

Men are fearing the day of judgment. 
They need to fear this day of no judg- 
ment. Isn't the day a crime is committed 
more dreadful than the day in which it 
is tried? 

"It is the little faults and habits that 
we allow to creep into our lives which 
will in time ruin not only our reputation 
but even our character." 

You are not unhappy because you have 
bad circumstances, but the man at the 
center of your circumstances is bad. An 
interior personal change is the only 

"He that fancies himself very en- 
lightened because he sees the deficiencies 
of others may be very ignorant, because 
he has not studied his own." 


Rev. B. A. Willoughby, Pastor of St. 
Paul's Congregational Church, spoke as 
follows : 

Mr. Chairman : I did not hear all the 
paper, but I heard quite a little ; I pre- 
sume I heard most of it, and there are 
many things in it that I would like to 
discuss if the time permitted ; but the 
time does not permit, and therefore I 
cannot do it; but I understood from the 
paper that there was a pretty strong 
insinuation that the men who belonged to 
a secret organization were not consistent 
Christians. Probably I have misinter- 
preted the paper, but that was the im- 
pression I got from hearing it, that men 
who belonged to secret organizations 
were not consistent Christians ; and if 
that insinuation was in the paper, I would 
like to say that I do not agree at all with 
the writer and the reader of the paper. 

Personal Testimony. 

I am a Minister of the Gospel, have 
been for ten years, and I have met all 
kinds of people during that time. At 
the present time I am the Pastor of a 
church in the city of Chicago, and I 
wish, to say this : That in my present 
congregation and in other congregations 
that I have had, some of the very best 
men belonged to the Odd Fellows, the 
Masons and other secret organizations. 
They are absolutely consistent; and, 
placing those that do belong and those 
that do not belong side by side, I cannot 
see that those that do not belong are one 
bit better in their Christian life than those 
that do belong. I find that as large a 
percentage of those that do belong as of 
those that do not belong, obey, as con- 
sistently as men can, the command, "Love 
the Lord thy God with all thy heart, and 
with all thy soul, and with all thy might." 
I have that testimony. You can shake 
your heads or do what you like; but I 
have that testimony to 'show from ten 
years of experience, and I know many 
fellow ministers that have the same 
testimony after belonging to fraternal 
organizations. As far as I can find out, it 
does not detract from, a man's Christian 

Mr. Blanchard : Mav I ask you a 
question? I would like to ask this 
brother if he belongs to a lodge ? 

May, 1910. 



Mr. Willoughby : Yes, sir; the Odd 
Fellows, the Orangemen, the Royal 
Templars and the Foresters. 

Mr. Blanchard : Do you believe Jesus 
Christ is properly named in the Odd 

Mr. Willoughby : Jesus Christ is not 
named in the Ritual of the organization ; 
not because they don't believe in Jesus 
Christ, but for the same reason that He 
is not mentioned in the ritual of a stock 
company, or a business concern, or 
other secular business. 

Mr. Blanchard : Do you think it is a 
proper thing for a Christian man to be- 
long to an organization that does not 
pray in the name of the Lord Jesus 

Mr. Willoughby : The Odd Fellows do 
not forbid a man to pray in the name of 
Jesus. I have been asked by Orangemen 
and by Foresters to pray, and I have al- 
ways prayed in the name of Jesus Christ, 
and there has been no whit of objection. 
' Mr. Blanchard : That might have been 
in your particular lodge, but do you know 
that is a violation of the law of Odd 

Mr. Willoughby : I don't think it is. 

Mr. Blanchard : Suppose you saw that 
the Grand Lodge of the United States 
had passed on that point, and had de- 
clared that on all occasions in the Order 
the name of Jesus Christ was not to be 
mentioned, would that affect your mind? 

Mr. Willoughby : That might possibly 
be, but it simply is a secular organization. 
They don't bring religion in. It is the 
same as any other secular organization ; 
there is no question of Christianity in it. 

Mr. Blanchard : The Grand Lodge has 
declared on that question. May I ask you 
another question. If your lodge got up 
a dance, would you attend it? 

Mr. Willoughby: No, sir. 

Mr. Blanchard : Why not? 

Mr. Willoughby : Because I do not be- 
lieve in dancing. 

Mr. Blanchard : Why do you support 
a lodge that gives dances? 

Mr. Willoughby : For the same reason 
that I support social settlements that give 
dances ; there is no Christianity attached, 
and the majority rules, and therefore, if 
the majority sees fit to give a dance in 
any secular organization, they can do so; 
but as a Christian minister who does 

not believe in dancing, I with my fellows, 
stay away. 

Mr. Blanchard : I don't understand 
how you can support an organization 
that gives dances^ and at the same time — 
Mr. Willoughby : I support the organi- 
zation that gives dances just the same 
as, — suppose I was a union man. Sup- 
pose I belonged to the Carpenters' Union, 
and was a Union man. I believe in a 
system of trade unionism, just the same 
as I believe in the principles of Odd 
Fellowship. Now, the principles of Odd 
Fellowship are not giving dances. That 
is one thing that the local lodge may do 
if the majority sees fit. 

Mr. Blanchard : The lodges do general- 
ly, don't they ? 

Mr. Willoughby : I presume they do in 
this country. My experience has mostly 
been in Canada. I do not think they do 
as a rule, the lodge that I belonged to — 
Mr. Blanchard : How would you inter- 
pret, if you were preaching next Sunday 
from the text, *'Be ye not unequally 
yoked together with unbelievers," and 
you knew that your main members were 
yoked up with lodges, what would you 
say to them on that subject? 

Mr. Willoughby : I would say that a 
Christian man has no right to participate 
in the wickedness of wicked men. I 
could not interpret it, "Do not attend a 
meeting with unbelievers," because then 
it would shut me out of political meetings 
and secular things of every kind, and 
social settlement meetings for the dis- 
cussion of social questions, and doing 
business with unbelievers, if I interpret it 
as I presume you think it should be 
interpreted, from your question. 

Mr. Blanchard : You call a man 
brother, do you not, in lodges? 

Mr. Willoughby: Not in the same 
sense as I call my church member 
brother. To a brother lodge member, I 
do not say, "I recognize you as a brother 
in Christ," but "a brother in the lodge." 
Mr. Blanchard : Suppose I ask you one 
more question. When that brother Odd 
Fellow goes and leads a funeral and 
sends the man home to heaven, no dif- 
ference whether he believes in the Bible 
or Christ or not, what do you say? 

Mr. Willoughby : That may be true ac- 
cording to the Ritual ; I am not sure it 
is in the Ritual. 



May, 1910. 

Man in Audience : Do you know it 
from yourself being a member? 

Mr.' Blanchard : No, sir. 

Man : Are you a member ? 
Mr. Blanchard: No, sir; I got it from 
Dr. Ronayne. 

Man : Is he still a lodge man ? 

Mr. Blanchard : No, sir ; the Lord con- 
verted him,, and he came out. 

Mr. Willoughby: I do not think, al- 
though it may be true, I do not think it 
is in the Ritual. It may be in the special 
book of service in the Odd Fellows, that 
a preacher would call a Manual. Now, 
look here : President Blanchard knows 
that I belong to the same denomination 
that he does. I am a CongregationaHst. 
He may be ashamed of it, but I am not. 
We men have a Manual that has funeral 
services in it. I take my Manual : There 
are several ceremonies in that Manual, 
and I take my choice of the ceremonies. 
This Manual is not the Bible, but simply 
a Manual from which I take my funeral 
services. I do not believe that, in the 
Ritual of the Odd Fellows, it says that a 
man who dies goes to heaven ; in fact, I 
am positive, — yes, I can say I am 
positive, although if you can show it to 
me, — but I am practically positive that it 
is not in the regular Ritual of the Odd 
Fellows, that brother Odd Fellows who 
die go to heaven ; but I presume that it is 
in this Manual, which is not authoritative 
in the sense that the Ritual is authorita- 
tive, but which is related to the Manual 
that the minister uses, and probabl} it is 
true ; but I doubt very much if it is in the 
Ritual, if it is, we do not recognize it, no 
Odd Fellows that I ever knew recognizes 

Man : Does every member of the 
church ^o to heaven? 

Mr. Blanchard : I do not know as that 
has anything to do with the question 

Man : Just answer if you please. 

Mr. Blanchard : I don't know ; I am 
not iudging that. 

Man : Don't you generally say it that 
way ? 

Mr. Blanchard : No ; no church that is 
true to God's Word savs that ; but every 
ritual of every lodge does say that the 
brother has gone to the Happy Hunting 
Grounds, or Grand Lods^e, or something. 
I want to ask this brother another ques- 

tion. Do you believe, if Jesus Christ were 
in Chicago to-day, and a young man 
should ask him whether or not it would be 
pleasing to Him to have him unite with 
a lodge like the Odd Fellows or Masons, 
do you believe that Jesus Christ would 
advise him to do it? 

Mr. Willoughby : I don't know. 

Mr. Blanchard : Do you believe that a 
man can associate with lodges as you 
have known them, and can be at the same 
time filled with the Holy Spirit, and not 
grieve the Holy Spirit? 

Mr. Willoughby : I believe that a man 
filled with the Holy Spirit can be a 
member of the fraternal organizations 
and attend the meetings. 

Mr. Blanchard : Do you think the Holy 
Spirit would be pleased to have him 

Mr. Willoughby : I do not believe that 
it would be inconsistent with Christianity. 
I want to say I am going to an Odd 
Fellows' lodge to-night, for the purpose 
of finding out, because there is one that 
meets, and I will get that Ritual, and I 
will read it through and find out whether 
it says that brother Odd Fellows who die 
go to heaven ; and if it does, I will be a 
man and I will either write to you and 
let you know, or telephone you, or come 
up and let you know. 

Mr. Blanchard : Come up to-morrow, 
and bring the Ritual. 

Mr. Willoughby : I cannot bring the 
Ritual, but I will tell you honestly if it 
says in the Ritual that an Odd Fellow 
who dies goes to heaven. 

Mr. Blanchard : You don't mean to say' 
that the Burial Ritual is part of the 
secret work of Odd Fellowship? 

Mr. Willoughby : That is not the 

Mr. Blanchard : The Burial Service is 
not part of the secret work? 

Mr. Willoughby: No. 

Mr. Blanchard : You can bring that 
with you, can't you ? 

Mr. Willouehbv : Perhaps. Of course, 
the Burial Ritual is reallv not the Ritual 
in the sense I understood this gentleman ' 
to speak. I want to make mvself clear. 
I have onlv been in t^^i^; country for a 
year from Canada, and I know there are 
different burial rituals, iust the same as 
different funeral ceremonies which 
ministers use. While it is probable that 

May, 1910. 



a local lodge might use this as a ritual 
for its lodge, yet I am almost positive 
that the "Funeral Ritual is not so used; 
and even if it is, if that is also in certain 
of our burial rituals, I have services in 
my book which have reference to the de- 
parture of the deceased brother or sister 
into the bosom of Christ, but I don't use 
that when I am burying one whom I 
know has not gone there. I can say 
positively to-day that there is no au- 
thoritative statement in Odd Fellowship 
that says that all Odd Fellows who die go 
to heaven, and that is what I criticised ; 
and I think I have a right to criticise 
people who make wrong statements 
about fraternal societies. 

A Frank Confession Related. 

Mr. Blanchard : I was speaking re- 
cently in Des Moines, Iowa, in union 
ministers' meetings in that city, and dis- 
cussed briefly this lodge question. At 
the close of the meeting Dr. Breeden, 
Pastor of the Central Christian Church 
of that city, one of the most aggressive 
Christian churches of the city, came to 
me and said, ''I joined three lodges; I 
joined the Knights of Pythias and two 
of these ' fraternal insurance companies 
to protect my family, and in the hope that 
I might do a little good. I joined the 
Knights of Pythias to get hold of a 
bunch of young fellows in my church, 
hoping that I could tame them down, and 
get them to be more Christian than they 
were. I found out two things : in the 
first place I am not helping any of these 
lodge brothers of mine at all ; and in the 
second place they are injuring me spirit- 
ually;" and he added, "I have made up 
my mind that the only thing we Christian 
men have to do about these lodges is to 
come out from them and be separate." 
Appeal to Thoroughly Investigate. 

When this brother, — I am sorry he 
didn't study the lodge system before he 
united with them ; I think he ought to 
have done so as a Christian man,' I think 
he was called upon as a Christian minister 
to know exactly what the lodge ritual 
requires of him before he ever went into 
the lodge at all ; but he got into it, and 
T hope the Lord will graciously lead him 
to study it now— he says he will— and 
then lead him to be honest and straight- 
forward and to be courageous; for he 

will find out that it will require a good 
deal of grit if he studies the matter, as 
he says he will; and he will find out, 
when he gets through, that the general 
teaching of secret societies — sometimes 
more explicit, sometimes less so — the 
general teaching of the secret societies is 
this : If a man belongs to the lodge and 
lives up to the teachings of our lodge, 
when he dies, he goes to heaven. They 
don't say heaven, but that is what they 
mean, and that is the general teaching of 
the secret society system of our country. 
Now, any man that believes that Jesus 
Christ is the only way of salvation, can- 
not support an organization that teaches 
that a man can be saved in any other 
way, and my brother cannot do it, and 
he will find, when he studies the burial 
service, he will find they teach practically 
that thing. Even the Woodmen do. 
When Mr. Root organized it, he said, 
''Nobody shall say that the Woodmen is 
a religion; there shall be no Bible, and 
no prayer ;" yet they have a burial ritual, 
and a man that dies in that lodge goes 
to heaven. A godless man can say that; 
but a Christian man cannot say that ; and 
above all a Christian minister cannot say 
that ; for a Christian minister to say that, 
is rank treason. 

I am, sure, if my brother comes to know 
what is actually there, he will be required 
b}^ the Holy Spirit to abandon this or- 
ganization. I apologize, Mr. Chairman, 
for not calling on Dr. George to make 
reply, but I really wanted to get at the 
place where this brother is. I would like 
very much to hear from Dr. George. 

Mr. Phillips : I have just a moment to 
quote from a standard book on Odd 
Fellowship. It is the Odd Fellowship 
Manual by Grosh, and has been endorsed 
by several Grand Lodges of Odd Fellows. 

"Oddfellowship was founded on great 
relig'ions principles," page 348. 

"The Fatherhood of God and the Brother- 
hood of Man. then, are the great principles 
of our order," page 88. 

"It is founded on great principles — the 
Fatherhood of God and the hrotherhood of 
man — which, being revealed, constitute 
doctrines for faith and guidance," page 376. 

"All men have God for their Father — all 
are brethren," page 109. 

Judaism, Christianity and ^Tohamme- 
danism recognize the one only living and 
true God, page 297. 

"The descendants of Abraham, the va- 



May, 1910. 

rioiis" differing followers of Jesus, the 
Pariahs of stricter sects, here gather around 
the same altar as one family, manifesting 
no difference of creed or worship," page 283. 

Mr. Willoughby : I do not want to 
monopolize your time, but I am^ very glad 
that 1 was right, and that emphasizes 
what I said a moment ago, that the Odd 
Fellows is a secular institution. It rec- 
ognizes all religious, not merely 
Christians. It is a secular institution, in 
which Jews, Mohammedans and' 
Christians can unite. There is nothing 
whatever to prevent a consistent Jew 
being an Odd 'Fellow, a consistent Mo- 
hammedan being an O'dd Fellow, any 
more than there is to prevent a consistent 
Christian being an Odd Fellow, and a 
consistent Christian and a consistent 
Jew uniting to form a charitable organ- 
ization, or any other secular organization 
with a definite purpose. 

If I understand what has just been read, 
— I think I did, — Odd Fellowship is a 
secular organization, a charity organiza- 
tion and secular organization, with 
definite purpose. And in all of these 
efiforts, organizations and societies the 
Christian, the Jew and the Mohammedan 
may iniite. Now, I would like to know 
this : is it inconsistent with Christianity 
for me to agree to unite in secular or- 
ganizations with a Jew or a Mohamme- 
dan? They are yoked together in 
business, in stock companies, in political 

Mr. Blanchard: Will the brother tell 
me, have these organizations an altar? 
What is an altar for? 

Mr. Willoughby: Well, an altar is a 

Mr. Blanchard : It Is an instrument of 
religion, is it not? 

Mr. Willoughby : Yes, it is. 

Mr. Blanchard : The Odd Fellows 
have it, don't they? 

Mr. Willoughby : Yes. 

Mr. Blanchard : Suppose you knew 
Jews and Mohammedans erected an altar 
and practised religion of some kind? 

Mr. Willoughby : Mohammedans, 
Jews and Christians have altars. 

Mr. Blanchard : You are a Jew, and 
get an altar and construct a religion; 
what kind of religion is it ? 

Mr. Willoughby : A Jew believes in the 
Supreme Being, the Mohammedan be- 

lieves in a Supreme Being, and the 
Christian believes in a Supreme Being; 
to that extent they are common. 

Mr. Blanchard : How does the Chris- 
tian have to get to the Supreme Being ? 

Mr. Willoughby: Through Christ. 

Mr. Blanchard : Does he believe that 
he can get there any other way ? 
. Mr. Willoughby : No, sir. 

Mr. Blanchard : How does he worship ? 

Man in Audience : Is it not a fact that 
we invite Jews and have them worship in 
Christian churches? 

Mr. Blanchard : Jews in Christian 
churches ? 

Man : Yes, in Christian churches. 

Mr. Willoughby : Let me say that the 
altar is a symbol of a religion, and Jews 
have altars, and Christians and Moham- 
medans all unite in it; they all have 

Mr. Brink : If we form a stock com- 
pany, we put up an altar, and we have 
reading and singing and so on, don't we ? 

Mr. Willoughby : Are there not some 
things on which it is agreed Moham- 
medans and Christians can stand on the 
same platform ? 

Mr. Brink : In religion ? 

Mr. Willoughby : Is it any test to be- 
lieve in a Supreme Being? 

Mr. Brink : Not for Christ. 

Mr. Willoughby : Get any encyclope- 
dia in this country, and I am sure you 
will find you are wrong. There is a 
difference between Christianity and re- 
ligion. An invitation was sent to me,, 
and said I would have fair play, and I 
came here expecting to have it. 

Dr. H. H. George speaks. 

Man : Have you ever been a member 
of any of these orders? 

Dr. George : No, sir ; I don't need to 
be ; but we understand just what it 
means. What I want to say is that I 
don't believe that a man c?m be a con- 
sistent Christian and go into one of these 
organizations. He cannot be a consistent 
Christian and at the same time a con- 
sistent Mason. It is not a secular in- 
stitution ; it is a religious institution. 

Mr. Blanchard : It is time to adjourn, 
but I want to take nway an impression 
that seems to exist, that the members and 
officers of the National Christian Asso- 
ciation are talking about something that 

May, 1910. 



they do not know anything about. We 
want them to remember that in our As- 
sociation we have all kinds of seceders, 
Masons, Knights of Pythias, Odd Fel- 
lows, etc. We have had them all over, 
who were members of lodges and came 
out and gave their testimony and had it 
printed for us. The lodge has no secrets 
until it changes its ways of working, as 
the Modern Woodmen are doing now, 
and leaving out some of their work. 
There never was a stock company that 
had an altar. They have no religion ; if 
they do, I don't know what it is. 

Mr. Hitchcock : T have had three 
Pastors in my life that belonged to the 
Masonic fraternity. I refer to Charles 
G. 'Finney, in the first place, who came 
out and made a clean breast of it, and has 
written a volume upon it. I have also 
had as my Pastor Rev. William Jacoby, 
who was a high-up Mason. I have at 
the present time, as my assistant Pastor, 
Mr. Woolley, whom you heard this after- 
noon. They were all high-up Masons, 
and for Christ's sake came out and re- 
nounced the whole thing. I have asked 
them, because we hear it on every hand 
that ministers go into these lodges for the 
good they can do. I have questioned both 
Mr. Jacob}^ and Mr. Woolley upon the 
question, but they say thev never knew a 
minister in the lodge to take Jesus Christ 
to the members of the lodge, never. They 
both testify, although they have known 
several ministers in the lodges, they never 
have known them to attempt any Chris- 
tian work there. Now, I would like to 
ask any man that is in sympathy with 
lodges and ministers too, if they have 
ever heard of a prayer meeting in a 
lodge or a man being converted in a 
lodge, yet they talk about what a good 
institution it is. 

"Be brave enough to be true, be true 
enough to be brave ; not the bravery of 
truth or self, but of Him." 

In taking revenge a man is but equal 
to his enemy, but in passing it over he is 
his superior. — Bacon. 

"Duty does what it oii^^ht, gives with- 
out stint, does all it can. To be impelled 
by love is to drown the thunders of I 
ought In the music of T delight to." 


President E. B. Stewart presiding. 
Song service was followed by Bible read- 
ing and prayer. President J. E. Miller 
of Mt. Morris College read ist Cor., 13; 
after which Bishop W. A. Sellew, of the 
Free Methodist Church, led in prayer. 

Mr. Hitchcock : I am very grateful for 
your presence here to-night. It makes 
me glad. Just to show how unsatisfied 
a human man is, now we have you here, 
we are very anxious to get your money. 
I suppose there are more conventions 
held here than in any church in the City. 
The reason, I suppose, this is so, is be- 
cause the place is associated with Mr. 
Moody. I have been here for forty 
years, and I want to say as the oldest 
member here, that we are always glad to 
have our friends with us. We feel that 
it is their church and not ours. 

We have not learned the secret of 
running a convention without cost. It 
will cost the National Christian Associa- 
tion a great deal more than we expect to 
get, but if we can get one hundred 
dollars out of this congregation to-night, 
and another hundred to-imorrow night, it 
will give us good help. The ushers will 
wait on you, and we hope you will give 
us a very liberal contribution. 

Collection was then taken amounting 
to $33-32. 

Mr. Hitchcock : I suppose I made a 
mistake in asking for the collection be- 
fore you heard Dr. Gray. I believe you 
would have given twice as much, if I 
had postponed it until after the doctor's 

Mr. Stewart : We owe a good many 
good things to Brother Hitchcock here, 
and if you knew all the good things he 
would like to do for you, you would 
double your collection, but there is an- 
other good thing he has done ; he has 
provided the children's choir to sing. 
We will have one song from the children's 
choir, before we introduce the speakers.. 

Children's choir sings. 

Mr. Stewart : This evening wa? 
planned to be especially of interest tc 
theological students and others. We are 
glad that there are so many institutions 
of education grouped in this meeting 
to-night, and we could not have any 
better program than we have, I am sure, 



May, 1910. 

for such a gathering of young men and 
young women, who are studying these 
great questions of the day and certainly, 
from whatever point of view you may 
approach it, this question of the lodge 
is a great question. And we will hear 
some things to-night that will be of 
interest, not only to students, but to all 
of us, for our thoughts are to be led by 
men who are in the habit of leading- 
thoughtful young men and women. 

The first address of the evening is 
upon "Moral and Spiritual Counterfeits," 
which will be given by Rev. James M. 
Gray, D.D., Dean of the Moody Bible 
Institute. I do not need to introduce 
Dr. Gray to you, and it gives me great 
pleasure to have him speak to you. 


Dr. Gray: The address that I am to 
give to-^night, I have written for the 
reason, first, because it is likely to be 
used in another way at a later time, and 
second, because, if a question should be 
raised about anything that I may say, I 
should like to be in a position to verify 

The theme I have chosen, however, is 
not precisely that which has been indicat- 
ed on the program, but another one very 
closely related to it, and which I have 
called : The Open Confession and The 
Secret Oath, or The Relation of the 
Christian to the Lodge. 

I have been asked to address you as 
Christian men and students for the 
ministry on the Relation of the Christian 
and especially the Christian minister, to 
the secret oath bound lodge. I have been 
asked to do it, I suppose, upon the prin- 
ciple of line upon line, and precept upon 
precept. That is, others have borne 
testimony on the subject before me who 
have been stronger and better witnesses 
than I, but I am living and present, and 
som-e of them are dead. I do not speak 
as an expert, from the point of view of 
the lodge, for I never belonged to one. 
I never was in a fraternity or signed any 
pledge; neither have I taken any oath 
except once or twice under constraint, in 
a court of law, and I have never entered 
into pnv vow, the marital vow excepted, 
other thpn my confessed alleg"iance to 
Jesus Christ, as Savior and Lord. I am 
His free man, and by His grace I hope 

to remain so, while breath lasts and 
throughout eternity. But a man need 
not be a member of a lodge to know 
and speak about it with authority, since 
its literature is ample from well ac- 
credited pens, and also because certain 
of its effects are sufficiently evident for 
even a casual observer to speak of them 
with intelligence. 

Personal Testimony. 

I begin with a personal testimony. 
There were three things that combined in 
my early manhood to keep me from 
joining a lodge. The first was its fool- 
ishness. Even as a lad, its ridiculous 
side appealed to me. The picture of 
men, strong men, intelligent men, men 
Credited in the Church of God, going 
through initiations and having counter- 
signs, calling one another by such laugh- 
able titles, and parading in the streets in 
plumed hats and fancy aprons and mock 
swords, awakened in me a kind of comic 
pity, and the more distinguished the man, 
the deeper the pity. I could no more 
have brought myself to join such an 
organization, than I could have appeared 
in public in my sister's clothes. 

The second thing that repelled me was 
its secrecy. I did not think good men 
required it. I was not a converted 
Christian then, and knew little about the 
Bible or God, or Jesus Christ, but for 
all that I doubted the absolute upright- 
ness of such a course. Men above 
suspicion should come out in the light. 
I was not much of a statesman then. I 
knew little of politics, and had not 
paused to consider the elements of pa- 
triotism, but I have since read in the 
writings of men like John Quincy Adam.s 
and Daniel Webster and Wendell 
Phillips and Ronayne that which has 
fitted in perfectly with my former feel- 
ings about this subject, although my 
mind then was unable to conceive, or my 
lips to treat these matters. 

The third thing keeping me from the 
lodge was this : Unfairness. I do not 
now refer to its benevolent features, but 
to the common understanding that its 
members have certain advantages over 
their neighbors in ordinarv or commer- 
cial or political lines, as far as the in- 
fluence of the lodge extends. I was 
aware I think, that other associations 

May, 1910. 



were formed with a somewhat similar 
object, the activities of which were not 
questioned. The feature of the secret 
oath however, with its countersigns and 
all that, gave to the lodge the unfairness 
which the others did not possess. 

I did not covet this kind of help in 
fighting my life's battle, as a young man, 
and I found it difficult to fully respect 
other men, who did require it. It 
savored of caste to me ; it was anti- 
American ; it was a curtailment of in- 
dividual freedom ; it denied to the man 
a fair chance, and I confess it raised a 
feeling of alarm. The lodge, to one who 
did not belong to it, seemed like; an 
enemy in the dark. There was some- 
thing of the Clan-Na-Gael in it. There 
was something of the Jesuits in it ; there 
was something of the Mormon Endow- 
ment House in it, while, of course, it was 
different from all these — any of these. 
I needed help in order to live and to 
succeed, but I wanted a fair fight for 
myself, and I was willing to offer it to 
my competitors. 

Now I say all this without prejudice 
to any lodge member living or dead. I 
can attack the principles of Roman 
Catholicism, without forgetting that one 
of the kindest Christian acts ever done 
to me was done by a Roman Catholic. 
I can attack the principles of Christian 
Science, without forgetting the warm 
friends who have been lead astray by that 
cult : and I can attack the lodge system 
and still remember that my father was an 
Odd Fellow and my eldest brother a 
Mason, and that it did not seemingly 
make the one the less a father, or the 
other any less a brother. To speak 
differently from this would' not be honest 
to them and would be injurious to me. 

A Mighty Adversary, 

But when I became converted, and be- 
gan to study the Bible, and to grow in- 
telligent in regard to God's great plan 
of redemption for the human race, ar- 
guments against the secret oath-bound 
lodge loomed up before my mind, of 
whose depth and magnitude I had little 
dreamed. I came to see that both God 
and man had a mightv adversary in the 
Prince of darkness. T came to see that 
he was not merely an evil influence or 
principle, but a personal, spiritual being. 

at the head of a great Kingdom of 
beings like himself. I came to see that 
while he was not omnipotent, as God is, 
yet notwithstanding, in the persons of 
the human race, he is practically ubi- 
quitous, and able to be in many places at 
the same time. I came to see that he is 
not necessarily a gross and a crude op- 
ponent, but one of refinement and in- 
telligence, and that his purpose is not the 
destruction of the human race : Far from 
that; but its conservation, and its ad- 
vancement along lines agreeable to him, 
though inimical to God. I came to see 
that Satan could be moral and religious 
and benevolent and philanthropic. I 
came to see that Satan could uplift men 
in many ways, and that indeed it is his 
policy to do so, even to the extent of 
deifying man : even to the extent of 
deifying man as his representative on 
earth. I came to understand his method, 
and to perceive that in many respects it 
is that of a mocker, or a counterfeit of 
the true God. Satan could make the first 
mother believe that he was a truer friend 
to her than the God who created her. 
He could gratify her taste for good 
things, dietetic and aesthetic, and fire 
her ambitions for the improvement of 
her mind. He could cultivate religiosity 
in man and lead him to worship God and 
express his gratitude to God for the 
loaves, while restraining him from the 
one thing needful, namely, the offering 
of an atoning sacrifice. He could in- 
toxicate the antediluvian world with his 
civilization. Its greatness is even now 
commanding the wonder and admiration 
of the centur}^ in which we live. He 
could show men the foolishness of alarm, 
until thev were swept away from earth 
by a mightv deluge as an expression of 
God's wrath against sin. The whole 
system of paganism was, and is, a vast 
counterfeit, and so near alike is it to the 
religion of the Bible, that even now no 
small proportion of all the worldly-wise 
men are in doubt as to whether paganism 
is not derived from the same source as 
the Bible, and whether, with all its 
grotesqueness and gross indecency, it is 
not as good as Christianitv. Now that 
is what Satan can do ; it is what he is 

It was with these thoughts in mind 
and this revelation of satanic power, and 



May, 1910. 

the place of Satan in history before me, 
that my attention was turned in a new 
way to the subject of the great oath- 
bound lodge, of its history and underly- 
ing principles. I had known nothing in 
any positive way, and while prepared to 
rebuke it for extravagance, for a waste 
of time, for the corruption of morals in 
some cases, and as a preventative of at- 
tendance on the House of God, yet I 
thought but little beyond this concerning 
it. The benevolent features of the lodge 
seemed commendable. Many friends 
fellowshiped it ; brothers in the ministry 
threw the cloak of their approval over it, 
and yet it occurred to me that both the 
Church and the world might be better 
off without it ; yet how much better off, 
it had not come in my way to particularly 
inquire. But my eyes have since been 
opened, so that I discern the cloven foot 
as clearly in this system as in some of the 
others I have named. 

The Counterfeit Shown in Standard 

Such authoritative opinion by the 
standard writers of the craft as the "En- 
cvclopaedia of Freemasonry" bv Albert 
G. Mackey; ''N'ew Odd 'Fellow's Man- 
ual" by A. B. Grosh; ''Morals and 
Dogma," by Albert Pike, prepared for 
the Supreme Council of the 33d De- 
gree; and the ''History of Masonry and 
other Secret Societies," by Arnold, have 
come into my hands, and the greatest 
surprise has been experienced to per- 
ceive the striking similarity between 
certain of the postulates presented by 
these authorities, and others which later 
counterfeits of the Christian Religion 
offer, to which our attention has been 

For example the last named work, that 
is the "Philosophical History of Free 
Masonry and other Secret Societies," 
takes pride in pointing to the early 
heathen source of Masonry, claiming 
that the latter uses the same rules, the 
same constitutions, the same symbols and 
rites as were in vogue in the mysteries 
of the early times. He does not hesitate 
to say that secret societies in general 
worship, not the God revealed in Holy 
Writ, but that ideal of a societv which is 
represented more truly in the great 
doctrine of fraternity. The love of God 

means simply the love of truth, good- 
ness and virtue, a rationalistic or even 
altruistic conception of the Deity, which, 
although it is not accepted by all the 
votaries of the lodge, of course, notwith- 
standing this, shows that the order still 
retains an essential picture of its birth 
in heathenism. In this philosophical 
history, these ancient mysteries rep- 
resented by the lodge are spoken of as in 
a certain sense containing the idea of a 
church baptism. The candidate is re- 
ferred to in that way ; hence his reception 
of a new name, like unto that predicated 
of the redeemed soul in the book of 
Revelation. The system too, counterfeits 
and usurps the place of the Church of 
Jesus Christ in other ways, since it is 
made to appear to be "the refuge of the 
oppressed." Think of that ! The "educa- 
tor of public and private morals," and 
the "only green spot in the drear waste 
of life." What does any professing 
Christian, who knows God and Jesus 
Christ, His Son, have to say concerning 
such a declaration? Startling declara- 
tions these, and as blasphemous as star- 

I have given some attention also to 
another of the books just named, "Morals 
and Dogma," prepared for the Supreme 
Council of the 33d Degree. To be told, 
as we are told in this book, that the 
Christian Mason sees our Lord Jesus 
Christ overshadowed in the divinities of 
heathenism, and that no one has a right 
to object if others observe in Him only 
the logos of Plato ; to be told that lost 
humanity cannot be again united to God, 
except by long trials and many purifica- 
tions, that thus onlv can men be freed 
from the calamity of sin ; to be told that 
God has given us powers, by which we 
may escape from sin, and live calmly, 
and come off conquerors; to have the 
square and compass placed upon the 
same plane as the Holy Bible, among the 
Great Lights of the Order and the 
furniture of the lodge ; and to be told 
that the doctrines of that Bible are often 
not clothed in the language of strict 
truth, and that one who follows the 
perils and occupations of life in the great 
training of Providence, will require 
neither the Church nor ordinances, ex- 
cept for the expression of his religious 
homage, and gratitude ; to make Masonry 

May, 1910. 



absolutely superior to Christianity in 
certain of its teachings, as for instance, 
in political equality ; to be told that at 
its altars, the heathen, the Christian, the 
■ Jew, the Moslem, the followers of Zo- 
roaster can unite in prayer as one ; to 
practically charge the Word of God with 
inconsistency, and God himself with 
cruelty, because of the attending sacrifice 
of blood ; to the earnest, intelligent 
Christian such teachings seem sacri- 
legious and blasphemous in the extreme. 
They seem truly unworthy of the en- 
dorsement or fellowship of Christian 
men, since they are derogatory to the 
Savior and truly destructive of the 
Gospel and His grace. They are more- 
over truly contributing to the culminating 
sin of the present age, which, according 
to the New Testament prophets, is the 
deification of humanity in the person of 
the man of sin, the anti-Christ, and the 
dethroning of Jehovah in the govern- 
ment of the world. 

Now these are serious charges indeed, 
but they are not aginst any individual or 
set of individuals, but they are made 
against an institution, or a System, if 
you please. Moreover, if some of my 
Masonic friends should say that this is 
not a fair, intelligent or candid rep- 
resentation of that institution or system, 
I do not insist upon it, that it is, because 
I do not know ; but only point these 
friends who oppose the statements that 
I make — point them in all sincerit}^ to 
the authorities on secret societies that I 
have named, giving them, if desired, the 
chapter and the na^e in every instance 
for what I say. 

Good Men Contradictions. 

The following remark constitutes a 
common argument for the secret oath- 
bound lodge. It is this, that good men 
belong to it. That argument was brought 
up to me to-day very earnestly indeed, 
but that is a fact which I heartily admit. 
Good men do belong to it, but I deny 
that that fact possesses any commanding 
weight of evidence in its favor, whatso- 
ever. Good men belong to many things 
Avhich are not good. As Professor King 
of Oberlin once said, nothing is so certain 
concerning men as that they are a bundle 
of contradictions ; the same man holding 
and advocating principles mutually 

destructive. There are good men in the 
Democratic Party, but what Republican 
believes it? There are good men in the 
Republican Party, but what Democrat 
believes that the Republican Party is 
good? Now it is for this reason, that 
I have concluded that Masonry and the 
whole lodge system are much less 
dangerous than they logically ought to 
be. For some reason their members are 
not logical, and do not mean or believe 
half of what they say. One of the 
hardest things for men to do is to think, 
and it is only one man, I was about to 
say in a thousand, who ever thinks 
through anything of prime importance. 
Doubtless no small proportion of lodge 
members have done little thinking upon 
the subject, and know little, very little, 
of what their oaths and ceremonies rep- 
resent. I have talked with some very 
recently, who have been much in earnest 
in their position, but they have never 
looked inside of the very books that I 
have named, and know absolutely nothing 
of the philosophy or history of the system 
to which they belong. 

The Love of Religious Ceremonial. 

Men have a love of ceremonial and 
have a love of religion, which the lodge 
system satisfies. Alen are Roman Cath- 
olics simply because of the ritualism of 
Roman Catholicism, because of the re- 
ligious sense which is awakened within 
them, gratifying that desire in their 
hearts. So men see symbols in every- 
thing — in Bible names, as Dr. King has 
said, in pagan names, in astrology, in the 
orders, in the square and' compass, sym- 
bols in the pick and shovel, and many 
other things which seem radiant with 
meaning, being largely determined by that 
spirit in man. Now Satan places strcs;^ 
upon these things, and uses them with 
abilitv and diligence to turn man from 
the truth as it is in Jesus to the fables of 

As a matter of fact, however, really 
good men that have grown in grace and 
in the knowledge of our T.ord Jesus 
Girist become dissatisfied witli the lodge 
and fail to proceed with their degrees. 
A single illustration and then T might 
conclude. A letter was received from i 
I'niversity Professor in the South — and 
formerly an Episcopal P)jshop, who after 



May, 1910. 

reading a paper of mine upon this same 
subject, said, "You are perfectly 
right. When a young man, I was a 
Mason, and as Master of the lodge 
would make my lectures as Christian as 
possible, for I never thought Masonry 
was derived from heathen sources; but 
when I entered the ministry, and said to 
lodge men, 'Come to Jesus Christ', I be- 
came dissatisfied with Masonry, with its 
teachings about God and morality, and 
with the thought that a good Mason was 
as good as a Christian, and the profes- 
sion of Christ therefore in the church 
was not necessary ; I gave it up and have 
not entered a lodge for over thirty 

A Word to Bible Students. 

Now, my hearers, I do not expect that 
anything I am saying just now will 
change the mind of any lodge member, 
but I do sincerely hope to be in- 
strumental under God in saving some 
young men, and especially students in the 
Christian ministry, from entanglement 
with what I consider to be a great de- 
lusion, to plead with them to separate 
themselves from, this whole system:, as I 
would plead with them about any other 
moral or spiritual counterfeits, of which 
I speak. I plead with them to separate 
themselves from it, because it is contrary 
to the Word of God ; because it is dis- 
honoring to Jesus Christ; because it is 
hurtful to the truest interests of the 
soul ; because it has the stamp of the 
dragon upon it. 

As my friend, the late A. J. Gordon, of 
Boston, said, "We become unavoidably 
and insensibly assimilated to that which 
most completely absorbs our time and 
attention." One cannot be constantly 
mixed in secular society without un- 
knowingly losing some of his interest in 
the divine society of God and of angels 
where he belongs by his own birth, he 
also becoming secularized. Our citizen- 
ship is in heaven, my Christian brothers, 
and we ought to be careful where we are 
living and refuse to be attracted by any 
system which is a rival of the blood- 
bought Church of the Redeemer. 

We plead for the service and kingdom 
of Jesus Christ, which is an undivided 
one, and therefore urge upon our 

Christian brethren the duty of separation 
from associations that do hot recognize 
that kingdom. 

And let us be more honest and true to 
the light and to the testimony. If they 
speak not in accordance with this Word, 
it is because there is no light in them; 
and this system of which I speak to- 
night, speaks not according to the light 
and the testimony, and whatever light 
there may be in it, it is not the light of 
God, but it is the light that cometh out 
of darkness. 

May God be pleased to add His 
blessing to the testimony for His name's 

Mr, Stewart: I am sure that we will 
be glad now to hear President Charles 
A. Blanchard, President of Wheaton 
College, speak on "Some Suggested 



I am reminded of the feeling that I 
had two years ago, when on this same 
platform I was following a brother who 
had been speaking with you on the sub- 
ject to which we have been giving at- 
tention, and I said then, what I feel to- 
night, and say now, that it seems 
strange, and almost useless to testify 
further, if a man is not satisfied, from 
the remarks that Dr. Gray has just made, 
that the lodge is a thjng with which a 
Christian man should have nothing to do, 
except to hate and abhor it : if he is not 
converted already, I do not see how he 
can be converted, if one were to rise 
from the dead, and give in testimony on 
this same subject. At the same time, I 
remember that on occasions like this, the 
Scriptural method of line upon line, pre- 
cept upon precept, here a little and there 
a little is appropriate; that in the mouth 
of two or three witnesses the word is to 
be established ; and that one man's point 
of view or method of speaking may reach 
one man, while another man may say the 
same thing in a triflingly different 
manner, and reach the person who sits 
by his side. So, although I did not see 
the slightest necessity for being here to- 
night, nor do I now see the slightest 
necessity for saying anything, I agreed 

May, 1910. 



to be here, and am here, and am called 
up here and have a few points that I will 
put before you, as God shall help. 

Before doing so, I wish to publicy 
say what I have privately said to Dr. 
Gray already, that it seems to me that this 
address of his which we have listened to 
to-night is the greatest and best of all 
that have come to us in the years. I 
remember very well in Boston years ago, 
when I first met Dr. Gray, he was giving 
instruction in the lecture room of the 
Clarendon Street Baptist Church, to a 
group of men and women. On the first 
occasion on which I met him, I found 
that he was not only willing to receive 
the truth, but willing to be a witness for 
it. He has said to you that there is 
hardly one man in a thousand that thinks 
things through. Well, I am afraid that 
is true, and I am afraid it is also' true 
that there is only one man in a thousand 
of those who think things through, who 
is willing to speak the truth about them. 
I think it was Lowell who said, "I honor 
that man who is ready to sink half his 
present repute for the freedom to think ; 
and who, having thoug'ht up his cause, 
strong or weak, will risk the other half 
for the freedom to speak." 

It is a great privilege to stand here 
and speak. It is a great privilege to sit 
here and hear one who has thought 
through, and who is willing to throw 
away the other half of his repute for the 
freedom to speak the truth which he has 

The Age-long and World-wide Question. 

When I was asked to give some 
thoughts, I did not know exactly what 
would seem to be the message, but as 
I have been able to see it, I propose to 
speak just a moment with you to-night 
on the greatest question that has ever been 
submitted to the human mind ; a question 
which is age-long and world-wide. 

Some of you will remember how a few 
years ago we were terribly shaken to 
pieces on the question of gold and sil- 
ver; who thinks about it now? You will 
remember the political discussion about 
tariff for fifty years in this country, but 
who thinks of the tariff now, except it be 
used as an appeal to attract the attention 
of the people, so that they may not give 
attention to such things as the whisky 

business, which is the enemy of every 
home and every man, woman and child 
in our country ? These questions come up 
for a little while, and then they pass 
away. Nobody thinks anything about 
them ; nobody says anything about them ; 
until, by and by, when some man wants 
to be elected to a good position, where 
he can get a salary for sitting in his 
office with his heels on the desk, and a 
big cigar in his mouth, and saving the 
country in that fashion — then he drags 
out these old, time worn questions, gal- 
vanizes a little life into them, and calls 
on people to pay attention to them, until 
he, or some other man is elected; then 
they are relegated to the garret, and rest 
there, until again somebody wants to be 
elected to something or other. But there 
is a question which affects every man in 
every community, every day. It was up 
thousands of years ago ; it is just as 
fresh, it is just as important in this 
meeting to-night, as it was in those old 
days in the far East, where first it was 
proposed. Now that question is this : 

"How then can man be justified with 

There is not a man here in this room 
to-night, who dos not ask that question. 
The most careless person that you pass 
on the street to-night sometimes raises 
that question. He says, ''How then shall 
a man be justified with God?" There is 
not a poor drinking man, who, by and 
by when he wakes, shall not say, "How 
is it possible for a man like me to be 
justified with God?" There is not a 
gambler in this town, who, when he looks 
at his wife and children, and realizes 
that he has taken money and cannot re- 
place it, that he has become a discredit 
to himself, and a burden to his wife and 
child — does not say, "How is it possible 
for a man like me to be justified with 

That question was new in the days of 
Abraham; it comes fresh to every child 
that is born into our homes ; and when 
the men and women that are in this 
house to-night, shall be old and gray, 
and ready to step into their graves, the 
children that are then born into this 
world will be asking this same question, 
"How is it possible for a man to be 
justified with God?" Now the moment 
you open the history of the world, you 



May, 1910. 

find there are practically only two 
answers to this question. I might as 
well eliminate all such organizations as 
Christian Science, who say that the 
whole business of requiring justification 
is a mistake ; that sickness, sin and 
death are errors of mortal mind — mere 
notions of the imagination, without 
reality. The soul of man that struggles 
with the demons, that seeks to live a holy 
life m a sinful world, knows the awful 
reality of sin, and so it seems to me that 
the teachings of these people who deal 
so lightly with so grave a question are 
not to be considered. I repeat : there 
are only two answers worth considering, 
that are made to this question, "How 
can a man be justified with God." 

The Two Altars. 

Stand with me a moment in the early 
morning of the world's history before 
the long errors of sin had been piled up 
against our race. Here are two altars, 
and by these two altars, two worshipers. 
On one of them a bleeding lamb, not a 
particularly attractive sight ; the other al- 
tar piled high with apples and peaches 
and pears and grapes, a most beautiful 
sight. The worshipers stand at these 
two altars, the one bringing a slain 
lam.b. What dO' those two altars say in 
respect to this question, "How then shall 
a man be justified with God?" The one 
altar says, man may be justified with God 
through the blood of Jesus Christ, the 
token of which is this slain lamb, and in 
no other way. The man who is not 
justified by faith in a crucified Savior, a 
Savior slain for his sin, will never be 
justified at all ! The other altar says, man 
may worship God with the w^ork of his 
own hands, and without a bloody sacri- 
fice. It is possible for a man to be 
justified with God through his own ex- 
ercises, or his own efforts, by the fruit*^ 
of his own toil ; and from the altar of 
Cain up to this present hour there are 
people in this world, who teach that 
same thing; it ispossible for a man to be 
justified with God by efforts which he 
himself can put forth. 

There may be some such here to-night. 
It is not at all impossible that there should 
be here to-night some men, weary with 
the battle of life, who are going along 
this same path, in wdiicli those thousands 

of men for thousands of years have 
walked, who are still saying, by efforts 
which I am to put forth, I may become 
justified with God. I will quit this 
habit ; I will do that work ; I will apolo- 
gize for this fault; I will mend up my 
life there ; and when I have done these 
things that are right, and have ceased to 
do those things that are wrong, I shall 
be justified with God, and, having been 
justified with God, it is going to be 
possible for me to live like a justified 
man, and I will not have to have the 
heartache and the shame, which has come 
to me so many times after the failure of 
my life in the years that are past. It is 
possible for a man to be justified with 
God by the things that he can do. And, 
just as the altar of Cain has stood in the 
world for these thousands of years, so 
has the altar of Abel remained in the 
world for these thousands of years ; and 
every man who has worshiped at the 
altar of Abel from that early dawn to this 
present moment, has testified that it is 
not by works of righteousness which he 
has done, or can do, that man may be 
justified with God, but it is the blood of 
Jesus Christ, which cleanses him from 
sin, and that there is no cure for sin ex- 
cept through this crucified Son of God ; 
this Lamb slain from the foundation of 
the world ; this Lamb, that bears away 
the sin and that longs to bear away the 
sins of the world. 

The Answer of theithree Hundred. 

Now we have in this Country three 
hundred secret societies, and these three 
hundred secret societies at the present 
time claim about ekven million of men 
and women as members, and if we come 
in with the answer these secret societies 
make to this fundamental question then 
we shall know in that instant, what po- 
sition Christian men and women ought 
to occupy in regard to them. 

Tf secret societies testify that it is 
possible for men to make themselves 
righteous, to become justified through 
the works which they themselves are to 
do, then these secret societies belong in 
the line of the altar of Cain, and as the 
altar of Cain had first, a worshiper, and 
then a murderer standing by it, so these 
secret societies will have first worshipers 
and then murderers standing by their 

May, 1910. 



I quite agree with the remar'k which 
Dr. Gray has made, that there are in 
these organizations many estimable men, 
yet notwithstanding this, causes must 
produce their legitimate results ; the altar 
of Cain always produces worshipers of a 
certain sort ; if a man worships at the 
altar of Cain, before he gets through he 
must take the life of Abel. This he will 
do in every age — in the present age, and 
in the age to come as well. And as the 
altar of Cain produces murder, so the 
altar of Abel produces the worshipers of 
Jesus Christ. 

So let us raise this question for a mo- 
ment here to-night : What answer do 
these secret societies give to this old, 
new question? These three hundred se- 
cret societies, which claim eleven million 
of men and women as members, these 
secret societies that undertake to har- 
ness to their car every legitimate motive 
which can move the heart of man, which 
appeals to one man, through his patriot- 
ism, saying, because you are a patriot, 
you come and drag my car of secretism ; 
that appeals to another man through his 
desire for the removal of the system 
of traffic in strong drink, saying to him, 
because you wish the temperance cause 
well, come and drag' my car of secretism ; 
that appeals to another man through love 
of child and wife, saying to him, "You 
love your Wife, you love your child, you 
know life is uncertain, you know to- 
morrow, before the sun goes down, you 
may be where you cannot help them, 
come and drag our car of secretism ; 
and if you will drag our car. we will take 
care of your wife and child." Every 
legitimate motive that can be imagined 
is, by this system of secretism harnessed 
to their car, in order to draw it. Oh, as 
a wise man said, men really never go 
into secret societies to promote tem- 
perance ; men use temperance to promote 
secret societies. Men do not go into 
secret societies to promote patriotism ; 
patriotism is found in humble, auiet 
homes, where are honest, industrious 
fathers and mothers, and honest and in- 
dustrious sons and daughters, who would 
he willing to die, before thev would be 
willing to be slaves. Patriotism is used 
to help secret societies. Secret societies 
are never used to help wives and chil- 
dren. ''Why." vou say. "the newspapers 

tell every week about an insurance 
policy being paid to Mrs. so and so, on 
the death of her husband." Very true : 
Any man that goes down to the lake to 
fish, must use something for bait ; and 
these organizations, all of them, by their 
own published reports, used as bait, are 
fishing for patrons. As a matter of fact, 
a dollar or a dollar and a half, some- 
thing like that, is paid out by these 
societies for every three or four dollars 
put in. So I repeat, secret societies have 
never been used to help wives and chil- 
dren, but the love of wife and child has 
been used to harness honest men to the 
car of secret association, and to build up 
these organizations. 

Now let me get back to our question 
again; it is, what do these three hundred 
different secret societies, with their tens 
of thousands of dollars of money, and 
their millions of members, what do they 
say as to this question : How then shall 
a man be justified with God? Now you 
may search these organizations through 
and through, and you will find this most 
remarkable fact: every one of them, 
every one of them proposes to do two 
things, in the first place to make men 
better here in this world, and in the 
second place to help men to die in peace, 
when they come to go to another world 
than this. In other words, these organi- 
zations are proposing exactly what the 
Chirstian Church is proposing — a system 
which is profitable for the life that now 
is, and for the life that is to come. One 
secret society proposes to make a man 
temperate ; another secret society to make 
the man kind to his neighbors, and 
friends ; another secret society to pro- 
mote faith in Go d, hope of immortality 
and charitv to all mankind : and all of 
these secret associations have burial 
services which in thcorv say. 'Tf vou join 
our lodge, when you die, if vou have 
lived up to the teachings of our lodge, 
you will go to heaven." That is sub- 
stantially the teaching of all these 
systems. They speak of the place of 
rest, in tlie presence of God. to which 
their departed members go. 

Now, how do these secret organiza- 
tions teach that these nien become iusti- 
fied with CkkI ? Is it by faith in Jesus 
Christ? They tell us, no, and thev give 
us a reason. Thev sa\-. we want men 



May, 1910. 

to join our Order. Our religion is a 
universal religion, in which all men 
agree. We want all people to come in, 
and we cannot put in Jesus Christ as a 
factor in our organization, because, if we 
do, we are going to shut out some 
conscientious men that do not believe in 
Jesus Christ at all. We want the Jew to 
come in, and we want the Mohammedan 
to come in, and we want the Parsee to 
come in, we want all to come in; and 
how can we ask these men to accept 
Jesus Christ as Lord and Savior, when, 
in the foundation principles of their re- 
ligions, they don't believe in Him at all? 
They say "we cannot do it; and we have 
got to do one of two things : either we 
have to shut ourselves up to the Chris- 
tians, or we have to shut Jesus Christ 
out of our organization : now we do not 
want to shut out these men who are not 
Christians, and, although we should be 
very glad to do otherwise, we are there- 
fore compelled to shut Jesus Christ out 
from our organization." 

This shows how thoroughly they do 
the work. They begin with their creed. 
Every candidate starting at the threshold 
of his Masonic life is asked to express 
his belief in God. No mention of Jesus 
Chirist, and the moment he steps inside, 
the moral instruction of the order is of 
the same type. Instruction about virtue, 
instruction about God, and no instruc- 
tion about Jesus Christ, who alone can 
make men virtuous ; who alone can lead 
men to God ; and when you come to 
prayer, the same thing repeated, over and 
over again. Prayers repeated which have 
no mention of Jesus Christ in them at 
all ; and by and by a burial service for 
the members of these lodges, which 
burial service consignes these men to 
the grave in the favorable hope and ex- 
pectation that those who consign them 
to the grave shall one day meet them in 
the Grand Lodge above ; and no men- 
tion of Jesus Christ any more than if 
His cross had never been planted in the 
soil of this world. 

They ask *'How can a man be 
justified with God?" The answer is, 
"Men are justified with God by their 
own works." They take the common 
gavel, which the operative mason uses 
for breaking off corners of rough stones, 
and teach from it, as a symbol, that men 

are to divest themselves of all the trou- 
bles of life, and fit themselves for liv- 
ing stones, for the temple not made with 
hands, eternal in the heavens. This is 
substantially the teaching of all secret 

Who is to do this work of fitting one 
for the eternal home? The man is to 
do this work. What about the sacrifice 
of Jesus Christ? Nothing. Do we speak 
of such a person's existence? No. Do 
we affirm that He existed ? No. Do we 
teach that His work is of any value ? No. 
What do we do ? We ignore Him : we 
leave Him at the door of entrance to 
the lodge, and in that lodge we worship 
that God in the belief in whom all men 
can unite. 

I have no time, of course, to furnish 
you with the proofs for this, the authori- 
tative proofs ; the references that have 
been given by my friend. Dr. Gray» 
ought to be sufficient for any living man. 
Let us therefore take it as a fact, which 
can be demonstrated overwhelmingly, 
that secret societies declare that man may 
be justified with God, without faith in 
Jesus Christ. What then follows? It 
follow^s that if the lodge system is true, 
the system of faith which you and I 
profess is not true. If the altar of Cain 
be right, the altar of Abel is an absurd- 
ity. If a man can justify himself, it is 
not true that man can be justified only 
through the faith that is in Jesus. 

How many cases throng upon my mind 
of justification through faith in Jesus 
Christ. At the risk of wearying you, 
let me speak of one oi them. In this 
city a few years ago a very dear friend 
of mine, a business man, was battling 
with the appetite for strong drink. One 
night, as he told me, he had been drink- 
ing through the day, and when night 
came he bouight two bottles of whisky 
and put one in each side pocket, and 
took a street car and rode to Lakeview, 
where his home was ; and when he got 
to Lakeview, in place of going to his 
home, which would have been on the 
left, he turned to the right and walked 
to the lake shore ; there was a pier par- 
tially constructed of piles and stringers, 
reaching to the place where the pier was 
to end; but the planking extended only 
half way out ; he walked to the edge of 
the planking, and on to the edge of the 

May, 1910. 



stringers and sat down with his feet over 
the blue waters of the lake, and he said, 
"If I should drink the whisky in these 
two bottles, and lie down on this stringer, 
surely I would fall asleep, and when I 
was asleep I would try to turn over, and 
if I turned over, I would undoubtedly 
fall into the water, and, drunk as I would 
be, I could not rescue myself, and then 
I should be free from this awful shame 
and struggle ; I should never be ashamed 
again." He drank the whisky in those 
two bottles, he stretched himself out on 
this stringer to sleep; but God always 
watches over men : He did not turn 
over; and when he awakened, the stars 
were shining in his face, and he was 
chilled with the night wind. He crawled 
back on his hands and knees until he got 
to the planking, and then arose to his 
feet and walked toward his home ; and 
when he got near his home, he saw a 
light shining out of the windows ; and 
as he came nearer, he saw his wife iron- 
ing at midnight, and more ; and when he 
reached his home, he heard her singing, 
"What a friend we have in Jesus, all our 
sins and griefs to bear." He said, "Mr. 
Blanchard, as I stood there by that gate, 
and heard my wife singing 'What a 
friend we have in Jesus, all our sins and 
griefs to bear', T said to myself, 'poor 
girl, what has Jesus ever done for her, 
that she should be able to sing here at 
midnight, tied up to a drunkard like 
me?' and still," he said, "I stood there 
under the stars, and heard my wife sing- 
ing, 'What a friend we have in Jesus, 
all our sins and griefs to bear' ; and as 
I stood there at that gate, I said to my- 
self, 'I know that if Jesus Christ can 
help my wife to sing that way at mid- 
night, Jesus Christ can make me stop 
drinking whisky'." It was years before 
that man became a Christian after that 
night, but from that night he trusted 
Jesus Christ to deliver him from the grip 
of the vile appetite. He never knew the 
taste of liquor after that night. It had 
ruined the happiness of his home for 
years. I was talking to him in his place 
of business not a great while before he 
was promoted, and he said to me, "You 
know my wife, poor girl, had a terribly 
hard time for vears while I was a drunk- 
ard, and now I am trying to make it up 
to her a little, and I have never, since I 

became a temperate man spent my wages 
myself ! Every month I take it home to 
her, and she does what she wants to for 
the home; and when I need a little mo- 
ney, she gives it to me. I am trying to 
make up to her what I can for what she 
suffered, when she had a drunkard for a 

How can a man be justified with God? 
The lodges say that men can save them- 
selves ; and the Christian Church says 
men can be saved through the blood of 
Jesus Christ; and if one of these faiths 
is true, the other of these faiths is a lie. 
If what the lodge says is true, what the 
Church says is not true. What follows? 
It follows that every man who believes 
in Jesus Christ, every woman who be- 
lieves in Jesus Christ, is by that very token 
pledged to life-long enmity to this system 
of lodgism, if he or she wishes to be 
faithful to the Church which he profes- 
ses to adore. He cannot endorse the 
svstem which declares that men are justi- 
fied without faith in Jesus Christ, and 
at the same time belong to a church 
which declares that men can be saved 
only by this faith. 

Let me say two or three things. In 
the first place I am very likely speak- 
ing to some men who have been in this 
position without especial intelligence; 
deceived into these secret organizations. 
Perhaps men have listened to Dr. Gray, 
who have come to know only tonight 
the real character of these institutions. 
My brothers, where there is no light, 
there is no transgression. "The times 
of ignorance God winked at, but now 
calleth all men everywhere to repent." 

President Charles G. Finney said years 
ago, "It is a sin to take the oath of the 
Masonic lodge ; the sin is never repented 
of until the oath is broken." And every 
man that is here tonight, and has never 
seen the character of the Lodge before, 
let him remember, when he goes out un- 
der the stars tonight, that he has a dif- 
ferent responsibility than he has ever 
had before ; and let him remember that 
God will hold him responsible for the 
life he lives after tonight. Remember 
that God, who would forgive you yester- 
day for being a lodge man, will not for- 
give you tomorrow for being a lodge 
man. The light is come, and God re- 
quires you to repent. 



May, 1910. 

Let me say one word. When I hear 
men talk about having a temperance 
sermon once a year, I say to myself, 
''Oh, my God, is it possible, in a world 
like this, that a Christian minister can 
be contented to preach a temperance 
sermon once a year ? with the cry of 
burdened souls ringmg in his ears, with 
every police court in this City furnish- 
ing its awful grists for this terrible mill, 
with men drinking themselves into eter- 
nity, is it possible that a man can preach 
a sermon that is not a temperance ser- 
mon ? and when I see these thousands 
and tens of thousands of men deceived 
into these organizations, which say that 
a man can justify himself, and which 
deny that Jesus Christ is the only Sa- 
vior of men, I say to men : "What kind 
of a Gospel is it, in a world like this, 
where soul's are being slaughtered by 
thousands and tens of thousands; what 
kind of a Gospel is it, that contents itself 
with preaching two or three times in a 
year and does not, whenever God gives 
an opportunity to reach the soul of a 
ruan, warn him against these societies, 
which are killing the souls of men." 

Let me say to you men and women 
who have been delivered from the snare 
of this deception, you have personal re- 
sponsibility in this matter. I was read- 
ing the other day about a blind man in 
China, who got into some missionary 
hospital in China and had an operation 
for his sight that enabled him tO' look 
out at the sky and rivers and trees and 
in the face of his friends ; and he jour- 
neyed away to his home in Hangkow, 
and there were nearly fifty persons, his 
friends, who had suffered as he had suf- 
fered. They said, *'Is it true that you 
can see?" "Oh, yes, I can see." "What 
does the sky look like ? what do the trees 
look like? what does the face of your 
wife look like? how do your children 
look?" and the poor man described all, 
as well as he could. "It is wonderful," 
they said to him ; and then added, "Don't 
you- think you could get us to this same 
doctor that helped you to see, so that 
perhaps he could help us to see?" He 
said, "It is a long way, two hundred and 
fifty miles, and we are poor ; we would 
have to walk, but if you are willing to 
walk, I think perhaps I can get you to 
the doctor that helped me." They said 

"We can walk." So they got a long 
rope, and each blind man, from, first to 
last, todk hold of the long rope, and the 
man who was no longer blind, took the 
front end of the rope, and started off for 
the tramp of two hundred and fifty miles. 
Step by step they marched along until 
at last he brought his forty-eight blind 
friends into the Mission Compound, 
where he had received his sight. He said 
to the officers in charge, "You remem- 
ber how, so many months ago, I was 
here a blind man and you gave me my 
sight and here are forty-eight of my 
friends: We have come from Hangkow, 
two hundred and fifty miles ; I want 
you to see if you can help them.." And 
the missionary said, "surely we will help 
them, if we can." And when the bles- 
sed ministry of that hospital was done, 
forty^seven, out of these forty-eight men, 
were able to see, like the one who had 
led them that long march of two hun- 
dred and fifty miles along the plains of 

You men and women tonight have 
most of you been enlightened. There 
came to you that blessed hour when for 
the first time you looked upon the face 
of Jesus Christ. As you walk home to- 
night, you walk home free. You know 
in Whom vou have believed : but there 
are more than forty-eight blind men who 
are near to you, and many of them have 
been entrapped and ensnared by thi« sys- 
tem that teaches men not to be Chris- 
tians; teaches that It is, possible for sin- 
ful men to redeem themselves. You 
owe these men a duty, and if you perform 
this duty, God will approve you. God 
will give you the privilege of opening 
the eyes of hundreds and thousands of 
young men, because people are without 
intelligence, or they would not go into 

God calls upon you who are here to- 
night, who know how men can be justi- 
fied with God, and who know that any 
other pretended method of justification 
is a snare and a delusion, and will de- 
stroy the man, God calls upon you to give 
such service as you have never rendered 
and in street car, in office, in shop, in 
mill, in home, in prayer meetinig, every- 
where, God calls you men and womc 
who are here tonight to save these men 
that have fallen into the snare. God 

May, 1910. 



make' you faithful and give you a great 
reward ! 

Mr. Stewart : I am sure brethren, that 
you all feel, as I feel, that the best thing 
for us to do now is to quietly pass out and 
think through this matter, if possible. Go 
out to be the leaders in the ways of light. 
We will rise and receive the benediction. 
Dr. Gray will pronounce the benediction. 

"Blessed is the man that walketh not 
in the counsel of the ungodly." — David 
the Psalmist. 

Be ye not unequally yoked together 
witli unbelievers : for what fellowship 
hath righteousness with unrighteousness ? 
and what communion hath light with 
darkness ? 

And what concord hath Christ with 
Belial? or what part hath he that be- 
lieveth with an infidel? 

Wherefore come out from among 
them, and be ye separate, saith the Lord, 
and touch not the unclean thing. — II 
Cor. 6:14, 15, 17. 

Blessed is the man that walketh not 
in the counsel of the ungodly, nor stand- 
eth in the way of sinners, nor sitteth in 
the seat of the scornful. — Psa. 1:1. 

"I have no sympathy with secret 
oath-bound societies." — Rev. W. G. 
Moorehead, D. D., Xenia, Ohio. 

"All secret, oath-bound political par- 
ties are dangerous to any nation." — Gen- 
eral U. S. Grant. 

Or if a soul swear, pronouncing with 
his lips to do evil, or to do good, what- 
soever it be that a man shall pronounce 
with an oath, and it be hid from him ; 
when he knoweth of it, then he shall 
be guilty in one of these. 

And it shall be, when he shall be 
guilty in one of these things, that he 
shall confess that he hath sinned in that 
thing. — Leviticus 5 4, 5. 

And they were more than forty which 
had made this conspiracy. . . . We 
have bound ourselves under a ^reat curse, 
that we will eat nothing until we have 
slain Paul. — Acts 23:13, 14. 


The holding of the Annual Convention 
of the National Christian Association at 
the Moody Church was a blessing to the 
Church. I think it would be a help to 
every church in the land to have at least 
one day every year set apart for just such 
a conference. I doubt if there is a 
church in this country that is not af- 
fected by Secret Societies. Therefore 
every church ought to consider them and 
their influences in a Scriptural, loving 
and fearless way, depending upon the 
Holy Spirit for guidance. 

The church which seeks to declare the 
whole counsel of God on this subject and 
puts into practice the convictions thus 
gained, will breathe fresh ozone into its 
lungs and add red corpuscles to its blood. 
Increased power and vitality will attend 
its ministries and extend its usefulness, 


Assistant Pastor, 
The Moody Church, Chicago. 


The national anti-lodge Convention of 
April 7th and 8th in the Moody Church 
has come and gone ; and the verdict, oft 
repeated, that passed from lip to lip, 
was, that "This is the greatest Con- 
vention we have ever had." 

As earnest, godly men and women 
came from Iowa, Illinois, Michigan, In- 
diana, Ohio and Pennsylvania, with 
hearts brim full of anxiety to see and hear 
and tell of some facts and features of the 
work, they made up a serious, thoughtful, 
undivided, and prayerful assembly that 
hung, as with breathless silence, upon 
the ringing addresses that were delivered. 
They sat for hours and hours with such 
rapt attention as to indicate that they 
were afraid they might miss some of the 
precious truth that was being uttered. 

Men, able men, learned men, men of 
years, men who had studied the Bible 
till thev were erayheaded, addressed the 
Convention in the same strains, express- 
ing one and the same sentiment, that the 
lodge was an evil and a wronsf, a friction 
in society, an obstruction to progress, a 
profanitv as to oath, and a d^hi'^ion as 
to religion. Ksneciallv w-^s the secrecy 
of the lodge held up as a flatrrant ^'-ong. 



May, 1910. 

It was unnecessary if the thing they stand 
for was right; and if not right, the secret 
that attempted to cover it was the greater 
wrong. It is full in the face of what 
Jesus Christ proclaimed : "In secret have 
I said nothing." 

Their oaths with blood curdling 
penalties, wherewith they attempt to 
guard their secrets, and their hidden 
maneuverings, were shown to be un- 
official, extra-judicial and outside the 
range of proper oaths, and thus of neces- 
sit}^ profane and sinful counterfeits. No- 
thing was more often dwelt upon and 
demonstrated than their pretense to re- 
ligion, which was no saving religion at 
all. Their actual cutting the name of 
Jesus Christ from their religious creed in 
order to take into their communion Jews, 
Mohammedans, Infidels and Pagans was 
exposed as the most fatal feature in all 
the lodge propaganda. To intimate that 
men may be saved by living up to the 
rites, duties and ceremonies of the lodge, 
and at their death, be sent to the "Grand 
Lodge above" without a Christ, was the 
supremest impietv, for which there can 
be no pardon while it is adhered to. A 
system that can train men to feel and say 
that a lodge that knows no Christ is 
"good enough religion for me," "If I 
must give up either the church or the 
lodge, I will give up the church," was 
shown to be a deception of souls that has 
no or few parallels in the world to-day. 
The Convention at this point was an 
absolute unit in declaring that a system 
that would so much as hint that an im- 
mortal soul could be transferred from 
this sinful world to a world of perfect 
blessedness without the only Savior Jesus 
Christ, than whose "there is none other 
name under heaven given among men, 
whereby we must be saved," was a 
system freighted with measureless dan- 
gers. Its delusion reaches to eternity. 

There was a feeble breath of opposition 
by lodge men on two occasions, but they 
were so deluged with questions they 
found difficult to answer, that the debate 
was quite brief. We felt sorry that many 
lodge ministers and Christian members 
could not have heard these discussions; 
for could they have heard them with un- 
prejudiced ears, it seems scarcely possible 
they would not have seen and felt, at 

Ipast, the sin and wrong of attempting to 
send men to Heaven without a Savior. 

Conventions, as a rule, show the effect 
of the work bestowed upon their prepara- 
tion. The arrangements for this one 
seemed to be perfect. Entertainments 
were so carefully looked after that all 
seemed to feel that they were cared for. 
A self-executing program, without break 
or disappointment, seemed to run like 
oiled machinery. An exquisite students' 
banquet gave a rich and royal even- 
ing's entertainment. Indeed, everything 
showed that a master's hand had been at 
the preparation; and not to mention 
others who deserve great credit, I must 
say, our everybody's friend, Mr. J. M. 
Hitchcock, showed himself to be an ex- 
pert "master of ceremonies." For 
months before, Brother Hitchcock had 
kept the columns of the Cynosure hot 
with flaming lines of invitation to the 
Convention, and stirring notes of special 
directions. And when the Convention 
opened he was there, all about there, 
when anything was- needed. If one 
wanted to go to a place. Brother Hitch- 
cock was therei:oi:ell him how to go, or 
get somebody to go with him, or go him- 
self with him. I neVer was better taken 
care of than by the good anti-lodge 
brethren of Chicago. 

The results of that Convention will be 
many and precious—long months and 
years to come. The Lord be praised for 
the entire Convention, and fully trusted 
for great and rich results. 

' H. H. George. 

Beaver Falls, Pa. 


The Convention is over ; its results will 
go on till the widening circles touch 
eternity's shore. 

The program was carried out with 
scarcely a failure. 

God's goodness was realized in the 
presence of Presidents Blanchard and 
George, both of whom had been ill, the 
latter up to the very day of the Con- 
vention. These are among our mighty 

The keynote of the Convention was 
Loyalty to Jesus Christ — The Head of 
the Church — The Lord of Glory. 

May, 1910. 



'Twas blessed to witness and ex- 
perience the intimate, cordial fellowship 
in the Lord, of the representatives of 
some twelve denominations : there was 
no evidence of any lines of separation 
existing- between us. 

Absolute confidence in God's infallible 
Book was clearly the Faith of every 

As an inevitable sequel, the Holy Ghost 
was honored and His will sought as our 
all-controlling counsel. 

If ever in the past any attendant on 
this Convention was befogged on the 
contrast between Christianity and "re- 
ligion," he must have received en- 
lightenment on this occasion. The 
masterful address of President Blanch- 
ard, the ringing utterances of President 
George, the clear testimonies of many 
speakers on the floor, brought out over 
and over again the fundamental truth 
that apart from Jesus Christ, no man has 
God, or knows God. 

■ Four College Presidents were in at- 
tendance — Dr. C. A. Blanchard, of 
Wheaton College ; Dr. H. H. George, of 
Beaver Falls, Pa. ; President B. W. 
Ayres,. of Central Holiness University, 
Oskaloosa, Iowa ; and President J. E. 
Miller, of Mount Morris College, Illinois. 

Dr. James M. Gray, of the Moody 
Bible Institute, handled his theme in his 
usual thorough and convincing way, 
leading to the inescapable conclusion 
that lodge-religion is a counterfeit of 
the true. Christ-centered. Faith, and is 
right in line with the numerous in- 
ventions of the 'Vod of this world" for 
deceiving men and luring- them to de- 

In these days, when many ministers are 
preaching on every theme except the 
great theme of the Apostles — ''Christ and 
Him crucified," it was a feast to listen to 
Dr. Blanchard's discussion of the 
question — "How Shall a Man be Justi- 
fied With God?" : 

As a feature of the discussion, he 
showed clearly that Lodge-religion 
furnishes no answer to the question. 

A number of Christian Reformed and 
LTnited Brethren ministers came from 
Michigan : we had ringing speeches 
from some of them. 

Vice-President J. W. Brink, of Grand 
Rapids, made an excellent presiding 

officer in the business sessions, President 
E. B. Stewart being necessarily absent 
after the first session. 

The hospitality of the Moody Church 
was unstinted. All parts of the church 
were free to us; cordial welcome was 
extended by Assistant Pastor Woolley ; 
efficient musical leaders were provided ; 
and the ladies of the Moody Church, 
together with the ladies of the College 
Church of Wheaton, Illinois, gave sub- 
stantial help to the Association in pro- 
viding the bountiful banquet. 

Some 300 sat down at the banquet 
tables, quite filling the room : of these 
many were students from the Theological 
Seminaries, for whom the banquet was 
especially designed. 

Secretaries Stoddard and Sterling 
gave reports of their field work, which 
were well received, and words of en- 
couragement were given them. 

Rev. L. V. Harrell, whose interesting 
account of the situation in his parish ap- 
peared in the March Cynosure, gave a 
wide-awake, practical address, showing 
how enemies may be put to silence when 
fearless, faithful dealing with the lodge 
evil is followed out. 

The gist of the interesting discussion 
on lodge funerals seemed to be that 
there can be no affinity between Christian 
burial services and lodge rituals ; that no 
Christian ought to wish both services, 
arid no minister should be expected to 
co-operate with the lodge on these 

Every speaker on this subject regarded 
the two services as mutually incom- 

President J. E. Miller's address on 
"Some Points in Which We Might Im- 
prove," was thoughtful, convincing and 

One announced speaker recalled his 
acceptance — Dr. C. B. Mitchell. Pastor 
St. James Methodist Episcopal Church, 
who was to have spoken in defense of 
the Fraternal Orders. 

Pastor B. A. G. Willoughbv. of the 
St. Paul's Congregational Church, Chi- 
cago, earnestly defended the Secret Or- 
ders, in an informal speech on the floor 
of the Convention. 

We had some dramatic appeals and 
oratorial efforts from a Pythian 
Knight, who attended everv session, and 



May, 1910. 

Pastor William Dallman of the 
floor — open to all. 

Mr. Woolley's address on the ''Sins of 
Selfishness" was vivid and impressive. 

The closing- session, with addresses by 
Pastor William Dallman of the 
Lutheran Church, Milwaukee, Wiscon- 
sin, and Pastor John A. Earl of the Bel- 
den Avenue Baptist Church, Chicago, 
strong, convincing and soul stirring, will 
long be remembered as a fitting con- 
clusion to the best Convention yet held 
by our Association. 

Charles G. Steriing. 


The Convention over, the first deep 
impression produced upon the mind is 
that ''God is faithful," and it is zuorth 
while to pray and to zvork. Pray first, 
for without His wisdom and guidance 
and strength, we can do nothing-, but 
then work, for "God worketh in you 
both to' will and to do." 

The opening session was small, very 
small; but the trial of our faith was a 
gracious token of His presence. 

Our minds were solemnized though 
not saddened, as we remembered that 
the President of the Association was in 
heaven, and perchance among the 
"Great cloud of witnesses" beholding the 
conflict, and rejoicing. 

Delegates were present from the very 
first, from several States, and the busi- 
ness moved on harmoniously. 

The place of meeting was auspicious. 
D. L. Moody, whose humble faith and 
diligence God had honored in the found- 
ing of the church, and the erection of 
the church building, had here borne his 
testimony, as had almost every Pastor of 
the church since, against the deluding, 
ensnaring, solemn religious ceremonies 
with which Secret Societies deceive men, 
leading them to expect prosperity now, 
and safety hereafter, without repentance 
for sin, or faith in our Lord Jesus Christ. 

The attendance was more than doubled 
in the afternoon, and it was estimated 
that a thousand were present in the 
evening to hear the clear, concise, con- 
vincing address of Dr. James M. Gray 
on "Moral and Spiritual Counterfeits," 
or "The Open Confession and the Se- 

cret Hope." President Blanchard fol- 
lowed. The question which he propounded 
was "world wide and eternity long" in 
its import. "How, then, can a man be 
justified with God?" The question was 
shown to affect the welfare not only of 
each individual there, but of every man ! 
The speaker showed how that even in the 
beginning there had been two answers 
given. Two altars were erected, the one 
with a bleeding lamb, typifying Christ, 
laid upon it ; the other heaped with the 
beautiful and luscious fruits of the earth, 
representing the good works of man ; 
and he showed that the Church of Christ 
and the secret lodge altars still hold out 
to man a way of salvation. Two altars 
still stand : the one gives life, the other 
doom,s to eternal death. 

Mrs. N. E. Kellogg. 

This Conference, for which we had 
been for months devoutly praying and 
faithfully working, is now an event in 
the past. Its pleasant memory and its 
history as among the best meetings ever 
held under the auspices of the N. C. A. 
It is another demonstration of the truth 
that our labors in the Lord are not in 

Amanda Smith, the colored evangelist, 
is in faihng health, but could not resist 
the temptation to testify against the 
lodge by her presence at the Convention. 

The newly published Booklet of Testi- 
monies from the Moody Church Pulpit 
against the mischievous teachings of 
secret societies, has been pronounced 
by somiC as the most effective small 
publication ever issued by the Associa- 
tion. The testimonies are direct and con- 
vincing. The price is fifteen cents per 
copy. A man or woman with a few 
hundred dollars for missionary work 
could scarcely do better than to widely 
distribute copies of this booklet. 

The meeting just closed has again de- 
monstrated the value of such occasions 
which brhig together kindred spirits with 
those who hold adverse views. 

"The greatest of all faults is to be 
conscious of none." 

Mav. 1910. 



Clje 5^otDer of tlje Secret Cmptre 

"Bp ^i)30 ©♦ ©♦ iFlaflc 

Masonic Bondage — Sam Toller's Affairs. 

In spite of much persuasion, min- 
gled with good-humored bantering, I 
persisted in absenting myself entirely 
from the lodge, until one day I re- 
ceived notice of an extra meeting of 
special importance, at which my 
presence was imperatively demanded. 
Accordingly I said to Rachel, after 
supper, — 

"I am going to the lodge to-night. 
They say it is an important meeting, 
and I really don't know but I ought to 
attend, at least now and then." 

"Which one of your duties, as a man 
and a citizen, will suffer most if you 
stay away?" asked Rachel, dryly, as 
she stood rinsing cups and saucers at 
the sink. 

"Don't be foolish, Rachel. You know 
I hardly spend an evening away from 

"Now, Leander," and Rachel set 
down the cup she was wiping and 
spoke earnestly, "I am not one of these 
silly wives who are miserable if they 
can't have every atom of their hus- 
band's time and attention. If this was 
a public meeting, and the business to 
be transacted involved public interest, 
I would say, 'Go, by all means.' I 
should despise myself if I wanted to 
keep you from doing your duty." 

"But supposing it is a duty, a solemn 
and bounden dutv, for me to go to- 

"T can suppose that," said Rachel, 
slowly ; "but have I not a right to know 
what makes it your duty? How can 
we be really and truly one with secrets 
between us? I read somewhere that a 
secret between married people was like 
a slow poison to affection." 

"Must be very slow indeed, Rachel. 
There's Deacon Winship and his wife, 
and Dr. and Mrs. Starr — devoted 
couples, and they've been married over 

a quarter of a century. Deacon Winship 
and Dr. Starr are both Masons, you 

Rachel made no answer. She was 
setting up dishes and' possibly did not 
hear me; but she had by no means 
done with the subject, for when she 
had just put away the last plate and 
hung- the towel on the rack to drv, she 
again resumed it. 

"Leander, you remember when the 
Freemasons laid the corner-stone of 
the new court-house. Well, now, in 
front of the procession, carrying the 
Bible, walked a man whom I know to 
be a profane swearer. Side by side 
with Deacon Winship I saw Colonel 
Perkins, a hard drinker, and people 
say that he breaks the seventh Com- 
mandment. I could name others in 
that procession, some of the hardest 
characters in town, but they were w^alk- 
ing on equal footing with the rest. I 
never want to see you in such company^ 

Now, as I happened to be a spectator 
of this very procession and a witness of 
these very same facts, I could only take 
refuge in the old threadbare argument. 

"But, Rachel, there were good men 

"Then am I to suppose that you 
would have no objection to seeing me 
in a procession, side by side with 
women of known bad character, if only 
there was a sufficient sprinkling of 
^^ood women there to throw over it a 
mantle of general respectability?" in- 
quired Rachel, with dry sarcasm. 

"Oh, but that is a little different. 
Men and w^omen are not alike, you 
know," I answered, in the great scarcity 
of original arguments making use of 
one that I had better have let alone — 
at least when arguing wnth Rachel. 

"Why not, Leander?" she asked, 
quickly; "when it is a plain question of 
morals I believe both sexes stand be- 
fore their God on the same plane. Arc 



May, 1910. 

the Ten Commandments less binding on 
men than women? 

"Why, of course not." 

''Then, don't tell me that a man, be- 
cause he is a man, can touch unclean- 
ness and not be defiled, while a woman, 
because she is a woman, cannot come 
within a stone's throw of it without 
risk of pollution. But to come back to 
the question our talk started from, 
what makes it your duty to go to- 

Should I tell Rachel that the notice 
I had received was actually a sum- 
mons^i which no Mason could disre- 
gard without incurring the displeasure 
of the secret power set over him, and 
risking such punishment as Masonic 
law might see best to inflict? that I, 
a freeman, with the old free Puritan 
blood in my veins, the blood of men 
that had marched to victory with 
Cromwell and carried their hatred of 
priestly and kingly tyranny over the 
seas ; that had fought at Bunker Hill 
and starved at Valley Forge, was in 
reality no freeman at all, but a bond 
slave, bound hand and foot to a des- 
potic tribunal, whose mandate I did not 
dare disobey? What remained for me 
but to say, with an injured air: 

"Now, Rachel, I should think you 
might trust me a little better than this. 
I don't dictate to you about your duty 
and you mustn't to me about mine." 

Rachel "dictated" no more. But it 
is easy to see that such a conversation 
between a newly married husband and 
wife can hardly tend to mutual agree- 
ment and concord. Rachel's feelings 
were hurt, and she showed it — not by 
tears or any sharp retort, but by utter 
silence. To her brave, open nature, 
such shirking of plain, honest questions, 
was contemptible; she could neither 
understand nor quietly let it drop as a 
thing that did not concern her — all 
which characteristics I will pause to 
remark are, for very obvious reasons, 

Note 21 — "A 'due summons' from the 
lodge or Grand Lodge is obligatory upon 
him; should he refuse obedience he will be 
disgracefully expelled from the society with 
public marks of ignominy that can never be 
erased." — Morris's Didtonary. Art. Authority, 

extremely inconvenient in the wives of 
Masonic husbands. 

As a result of this meeting of the 
lodge (which I of course attended in 
obedience to the Master Mason's oath, 
which among its other easy and modest 
requirements bound me to "obey all 
signs and summons given, handed, sent 
or thrown from the hand of a brother 
or the body of a lawfully constituted 
lodge"), I might have been seen the 
next day in close conference with Sam 
Toller. Two lines of a certain patriotic 
ditty, very popular in its day, — 

"The British yoke and the Gallic chain, 
Was urged upon our necks in vain," 

lustily sung, guided me to the "corner 
lot" where he was cutting wood, and 
seating myself on a great hickory log, 
while Sam, nowise loth, did the same, 
I unfolded to him my errand, which 
was simply this : — 

Joe, after all, was right in his hints. 
Sam's easy-going tongue had been al- 
lowed to wag too long, and though the 
lodge had been slow in taking cog- 
nizance of the matter, a vague rumor 
that he was "free with the secrets" had 
got about. Hence the meeting and the 
special summons to me, for as Sam 
lived at my grandfather's, having been 
engaged to do the general chores, it 
was not unreasonably presumed that I 
might give some information on the 
subject, though, as the reader has seen, 
I knew absolutely nothing except the 
few facts elicited from Joe. But many 
in the lodge and not a few outside held 
the opinion that Sam was never a 
regularly made Mason, and certainly 
grave doubts might justly be enter- 
tained of such newly fledged claims 
considered In the light of his previous 
reticence, which was, to say the least, 
marvelously out of keeping with Sam's 
ordlnarv characteristics. 

But how to shut his mouth ! This 
was the vexed question that agitated 
Brownsville lodge. 

Finally one of the older members, 
considered a very Ahithophel for wise 
counsel, advised the brethren to adopt 
a course which he had known to be 
pursued in a very similar case by a 
lodge in Rhode Island. Induce Sam 

May, 1910. 



Toller either by persuasions or threats 
to take the Entered Apprentice oath. 
This would place him unequivocally 
under Masonic law and probably check 
further indiscretions of speech. 

Interest in Sam and a desire to stand 
his friend now that his garrulousness 
seemed likely to get him into trouble 
with the lodge, made me willing to 
take upon myself the task of bringing 
about this desirable result. Hence the 

Sam, however, took the proposal 
very coolly. 

"Wall, I dunno ; I'll think about it," 
he said, after he had chewed a sprig of 
checkerberry for a moment in silence. 
"If Tve jined once what's the use of 
my jining over again?" 

"To tell the truth, Sam, I don't feel 
sure about that. Have you any ob- 
jections to letting me test you?" 

Sam grinned, but "had no objec- 
tions," and would have passed the test 
very well, but unluckily gave the pass- 
word for the Entered Apprentice De- 
gree as Jachin, when it should have 
been Boaz, and in the Eellow Craft as 
Boaz, when it should have been Jachin, 
and also transposed the grips. While 
this might have been a mere lapse of 
memory on Sam's part, as he had al- 
ways professed to have become a 
Mason in some very remote era of his 
existence, it naturally gave some color 
to the suspicion that he had gained his 
knowledge outside of the lodge-room. 

"Sam," said I, severely, "this is a 
serious matter, and it would be better 
for you to tell the truth at once. If 
you are only playing a trick ; if you have 
got hold of the secrets someway and 
are passing yourself off as a Mason 
when you are not, why, it is all the 
better for you if you will only own up. 
For a Mason to betray the secrets of 
the order is considered a high crime in 
the lodge, and punishable by the 
severest penalties Masonic law can in- 

"Wall, now, the wust thing, I take it, 
that the law of the land can do to a 
man, is to hang him by the neck till he 
is dead," coolly replied Sam ; "maybe 
the Masonic law is su'thin' like that." 

Tt was impossible to guess how much 
or how little Sam meant. T was silent. 

but shivered inwardly under the weight 
of an awful remembrance. 

Sam was silent too for a moment and 
then brought his hand down on my 
shoulder with a resounding clap. 

"I'll own up, honor bright. I never 
was inside a lodge in my life. Now 
how d'ye suppose I ever got hold of 
the secrets?" 

"I can't imagine, Sam." 

"Wall, now," said Sam, speaking in 
a slow, ruminating fashion, "supposin' 
I was on intimate tarms, as ye may 
say, with a Mason that got drunk off 
and on. Couldn't I get 'em so? Or, 
supposin' I overheard some talk be- 
tween two Masons where one was a 
trying to post up the other in matters 
pertaining to the lodge. Couldn't I 
get 'em easy that way?" 

"Why yes, Sam; only listening is 
rather mean business." 

"Or suppose," continued Sam, not 
heeding my remark, but going on 
complacently with his brilliant little 
fictions, "I was set to sweep out a 
room that had been used for a lodge, 
and I should come across some papers 
with the secrets all writ out on 'em jist 
as they were employed by the mem- 
bers when their memories needed a 
little refreshin', couldn't I pick 'em up 
and stow 'em away in my pocket for 
contemplation in leisure hours?" 

"Have you got them now, Sam?" 
I inquired, rather skeptically. 

"Haint told ye yet that I ever clapped 
eyes on the fust thing of that nater.'* 

And Sam chewed checkerberry 
leaves with exasperating coolness. 

"Now, Sam, I might as well tell you 
that the lodge is pretty well stirred up 
over this matter. You had better take 
my advice, and if you are prudent in 
future all the fuss will blow over. But 
really, without any fooling , how did 
you get hold of our secrets, anyway?" 

"Ax me no questions, Leander Sev- 
erns, and I'll tell you no lies," answered 
vSam, with a curious smile. "But about 
lining the lodge, as ye're so kind as to 
be particular sot on't, why, I'll think 
• it over. 

But Sam Toller's name never 
adorned the roll of membership in 
Brownsville lodge. One or two morn- 
ings after there was no one but loe to 



May, 1910. 

do the daily chores at my grandfather's, 
while a visit to the chamber where he 
slept demonstrated the fact that he 
had been gone all night. 

(To be Continued) 



Dear Sir : It has come to our notice 
that one Mr. Asa Elson has introduced 
into and offered for passage by the legis- 
lature of our State of Ohio a bill, reg- 
istered as House Bill No. 67, and entitled 

''a bill 

"to provide for the punishment of per- 
sons, copartnerships or corporations 
for the unauthorized using, uttering, 
publishing, selling or offering for sale 
or having in their possession the un- 
written or secret work of any secret 
society or order." 

In addressing this protestation to Your 
Excellency we would produce our reasons 
for your equitable consideration and most 
urgently request you to use your influence 
in preventing this bill, even to the extent 
of exercising Your Excellency's power 
of veto. 

We make this request for the following 
reasons, to wit : 

First, because it is in direct opposition 
to and a violation of the freedom and 
liberty of speech guaranteed to every 
American citizen by that grand and time- 
tried instrument, the Constitution of 
the United States. This instrument by 
its First Amendment insures to every 
American citizen the freedom of speech 
in all matters coming" under his observa- 
tion. And so jealous is this instrument 
in guarding this freedom against an in- 
fringement on the part of any State that 
in the Fourteenth Amendment it reverts 
once more to such and similar freedom 
and explicitly declares that : No State 
shall make or enforce any law which shall 
abridge the privileges or immunities of 
citizens of the U. S. 

But what does the ''Elson Bill" propose 
to do? It proposes to stifle the voice of 

free American citizens, prohibiting them 
from voicing their opinions, and de- 
claring it a misdemeanor for them to 
"iittef without authority from the se- 
cret societies the unwritten or secret 
work of the societies dealt with in said 
bill, and placing no light fine and punisn- 
ment on those citizens who would dare 
exercise what the Constitution of the 
United States eruarantees to them. 

Second, because it aims at, and if made 
a law, will succeed in, muzzling the press. 
The freedom of the press, however, is 
another inalienable privilege and right 
enjoyed by, until now, and guaranteed 
to, the citizens of the U. S. 

But what does the ''Elson Bill" pro- 
pose ? Notwithstanding the Constitution 
of the U. S. and the common custom in 
vogue to the present day, this bill de- 
clares it a misdemeanor to "print, publish, 
aid or abet in composing, writing or 
printing, to sell or offer for sale, with- 
out authority from the secret societies, 
any of the secret or unwritten work of 
said societies or orders." Evidently this 
bill proposes to rob American citizens of 
one of their highest and most cherished 
privileges, yes, proposes to punish those 
who would live by and exercise the 
privileges vouchsafed to them by the 
U. S. Constitution. 

Third, because it deprives American 
citizens of their security in their persons, 
houses, papers and effects, and subjects 
free American citizens to tmreasonable 
searches and seizures. This privilege and 
protection, too, is offered by the U. S. 
Constitution to its every citizen, and is 
reinforced by the declaraton of the XII. 
Amendment, saying, "No State shall 
make or enforce any law which shall 
abridge the privileges or immunities of 
citizens of the United States." 

But what is the design of the "Elson 
Bill"? Naught else but to destroy these 
immunities and abrogate such granted 
security ; yea, punish those who would 
enjoy the liberty and protection granted 
them as American citizens by their 
fundamental law, the Constitution of the 
United States. For this bill declares it 
a misdemeanor punishable with fine and 
imprisonment to "aid or abet in com- 
posing, writing, printing" or even only 
"using any publication," etc., genuine or 
"purported," of any secret societies with- 

May, 1910. 



out authority from them ; yea, more than 
this, it makes it a misdemeanor and 
punishable, even to have same in his 

Fourth, it destroys the equality of 
citizens before law. It places one class 
of citizens at an advantage before the 
law and in the exercise of their liberties 
and puts at a disadvantage another class 
of liberty-loving and liberty-gifted 
citizens. The one class may speak with 
every impunity, the other dare not speak 
under penalty ; the one class may use the 
press, the other is denied such. Yet both 
are American citizens. The one class is 
secure in their persons, houses, papers 
and effects, the other class is denied such 
security. Yet both are American citizens ! 
Evidently the ''Elson Bill" is one-sided, 
partial : it bears the stamp of class legis- 
lation on its face. To come directly to 
the issue : this *'Elson Bill" permits the 
promoters of secretism the free use of 
speech and press in all security, but per- 
secutes those American citizens who, for 
reasons known to themselves and until 
now heard in their addresses and read in 
their publications, should differ from 
the promoters of such societies. Such 
undue discrimination in favor of the pro- 
moters of secretism and in disfavor of 
the opponents of secretism is made, while 
the Constitution of the United States 
holds each and every citizen equal before 
law to each and every other citizen. 

Fifth, because this bill creates the State 
the peculiar protector of a particular form 
of divine worship. Though denied under 
circumstances. Secretism has its particular 
form of divine worship and its own pe- 
culiar doctrine, as is evidenced daily and 
publicly in the conducting of funeral 
rites, and of dedication services of public 
and private buildings, with acting 
chaplains, etc., with prayer readings and 
rituals. Practicing worship, it is a 
religious society. 

According to the Constitution of the 
United States one religious society be- 
fore the forum of the law shall be equal 
to any other. The one shall be denied 
what is denied another, and the one shall 
be granted what is granted another. 
That grand instrument desires that "no 
law respecting an establishment of 
religion, or prohibiting the free exercise 

thereof," shall be made. — First Amend- 
ment. And no State shall abridge such 
privileges. — Fourteenth Amendment. 

But what is done by the ''Elson Bill" 
if made a law? While it does not con- 
cern itself with other forms of worship, 
the ''Elson Bill" singles out the form ex- 
ercised by secretism, takes it under its 
particular care, not willing to have it in- 
vestigated or exposed. This bill evident- 
ly would link the State to secretism and 
make secretism the State's pet child. 

Dear Sir, you will have noticed that 
in the above arguments we have in no 
wise touched upon the intrinsic value 
of religious reasons pro or con to secret- 
ism or its form of worship — that must 
be investigated elsewhere than in the 
halls of legislation of the Executive 
Mansion — but have placed ourselves 
upon the Constitution of the United 
States in urging this matter before Your 
Excellency, as behooves citizens of the 
United States. Standing on this ground. 
we ask for a square deal. We abhor 
class-legislation. We desire free right of 
investigation. We remonstrate against 
being gagged and unreasonably bound. 

Hoping you will not lend a hand in 
creating such an iniquitous law working 
detriment to so large a portion of Ohio's 
loyal citizens, 

We remain most respectfully yours, 

Aug. F. C. Buuck, Sec. 

J. W. F. Kossman, 

Pres. Ev. Luth. Conference, 
Van Wert Co., Ohio. 

Aug. F. C. Buuck, 

Done in Harrison Township, Van Wert 
Co., Ohio, March 28, 1910. 

''Many a man is led to success by an 
apron string." 

One of the readers of the Cynosure 
says : 'Tt was more than a rumor that 
one of Chicago's pastors was to appear 
in the late Convention to defend the 
principle of secret societies. If he found 
it inconvenient or impossible to be 
present at the Conference, may not some 
provision be made by which we may 
have the benefit of his defense through 
the columns of the Cvnosure ?" 




May, 1910. 




Do you believe in secret orders? Do 
you think it is wise to publicly expose 
them in your preaching f 

I do not believe in secret orders, and 
believe it is wise to show young Chris- 
tians the peril of them. It ought to be 
done wisely; I do not believe in making 
a hobby of that sort of thing. Among 
the greatest hindrances to the church of 
Jesus Christ are the Masonic and other 
secret orders. The country churches are 
filled with women because the lodges 
have taken the place of the church with 
men — and even the women are joining 
their orders now. Nevertheless, the first 
thing I would do would not be to pitch 
into the lodge; it would be to get men 
and women converted to Jesus Christ. 

Ought a Christian to retain member- 
ship in a secret society? 

No. I do not see how a Christian 
who intelligently studies his Bible can do 
so. The Bible tells us plainly : "Be 
not unequally yoked together with un- 
believers: for what fellowship hath 
righteousness with unrighteousness? and 
what communion hath light with dark- 
ness?" (2 Corinthians 6:14). All se- 
cret societies of which I have any knowl- 

edge are made up, partly at least, of un- 
believers, that is, of those who have not 
accepted Jesus Christ and surrendered 
their wills to God. In the light of this 
express commandment of God's Word 
I do not see how a Christian can retain 
membership in them. I am not saying 
that no members of secret societies are 
Christians, for I have known a great 
many excellent Christians who were 
members of secret societies, but how 
they can continue to be so I cannot see. 
Many continue members of the Masonic 
and similar orders simply because they 
are not acquainted with the teachings of 
the Word of God on the subject. 

Furthermore, in some secret societies 
the Scriptures themselves are garbled in 
the ritual. The name of Jesus Christ 
is cut out of passages in which it occurs 
in the Bible so as not to offend Jews 
and non-Christians. How a Christian 
can retain membership in a society that 
thus handles deceitfully the Word of 
God, and above all, cuts out the name 
of his Lord and Master, I cannot under- 

Further yet, oaths of the most shock- 
ing character are required in some se- 
cret societies, and there are ceremonies 
which are simply a caricature of Bible 
truths; for example, there is even a 
mock resurrection scene. 

Further still, Christianity courts the 
light and not the darkness (Ephesians 
5:8, II, 12). Doubtless many Chris- 
tians go into the Masonic and other or- 
ders for the purpose of getting hold of 
the non-Christian members and winning 
them for Christ, but this is a mistaken 
policy. Experience proves that the se- 
cret society is more likely to swamp the 
spiritual life of the Christian than the 
Christian is to win his fellow-Masons to 
Christ. — From Practical and Perplexing 
Questions Answered. Published and 
copyrighted by the Bible Institute Col- 
portage Association, Chicago. 

"Be not unequally yoked together with 
unbelievers.'' — Paul of Tarsus. 

"True Christian love is so active that 
it cannot be hidden. It shines, it cheers, 
it warms, and it attracts." 



Secret Societies 


National Christian Association^ 

850 West Madison Street, Chicago, 111. 



The complete ritual of the three degrees of 
the Blue Lodge. By Jacob O. Doesburg, Past 
Master of ^r^i^y Lodge, No. 191, Holland, Mich. 
Profusely Illustrated. A historical sketch of the 
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notes from standard Masonic authorities confirm 
the truthfulness of this work and show the 
character of Masonic teaching and doctrine. The 
accuracy of this ritual is legally attested by J. 
O. Doesburg, Past Master Unity Lodge, No. 191, 
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Should a Christian Participate in Them? 4 
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850 W. Madison St. 



The Stupidest of Birds. 

The Benevolence of 

Appeal to Workmen by 

The Power of the Secret 



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Convention Comments 49 

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The Oath, By Rev. H. H. George 56 

The Benevolence of Lodges, By Presi- 
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The Stupidest of Birds 66 

Honorary Lodge Master 67 

Lodge and Sect Holiday 67 

If You Will 68 

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Indiana Grand Lodge Rule 71 

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Upper Ten and Lower Five 72 

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Miss Lizzie Woods 74 

Our Southern Agent Rev. F. J. Davidson 74 
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"Jesus answered him, — i spake openly to illie wurid; and in secret have I said nothing." John 18:20. 






"Best ever." 

It was ideal. 

The spirit was beautiful. 

Light dispelled darkness. 

Truth was magnified. 

Christ was exalted. 

Most sanguine expectation realized. 

No friction. 

No hot heads, or "hot boxes." 

None but enemies displeased. 

Four college presidents present. 

The Banquet was a success. 

Let other conventions copy. 

Discussions were animated. 

"Too short" was a criticism. 

Repeat it in the fall. 

Addresses all well poised. 

Dr. Gray's paper was unanswerable. 

Shams and shoddies of secrecy were 

Had you known, you'd not have 
missed it. 

President George came loaded. He 
returned to Pennsylvania satisfied. 

President Blanchard's addresses 
showed him to be primus inter pares. 

Rev. Dr. Mitchell was not present — 
out of city. 

Prepare now for the next Conference. 

President Miller had something to say, 
and said it. 

Rev. Harrell handled rituals without 

Our Field Agents Stoddard and 
Sterling quitted themselves "like men." 

Mr. Woolley was practical and force- 

Rev. Dallman tore Oddfellowship 
religion into tatters. 

Rev. Dr. Earle, though last on the pro- 
gram, w^as not least in the esteem of the 

Our newly elected President and Vice- 
President, Stewart and Brink, proved 

themselves to be the right men for the 

Mrs. Mary L. Brumbach fittingly rep- 
resented the Women. 

The ladies of Wheaton and of the 
Moody Church contributed their labors 
to the banquet and aided not a little. 

It was an educational, inspiring oc- 
casion, never to be forgotten. 

Every effort for the success of the 
Conference was amply rewarded. 

Mr. Hitchcock was seemingly every- 
where — all the time, always ready with 
the right word of counsel, and manip- 
ulating the machinery so skillfully that 
all moved like clockwork, quietly, 
smoothly, efifectively. 

We call upon all to unite with us in 
the Doxology, "Praise God, from whom 
all blessings flow." 

One who has read and re-read the 
May number of the cynosure says, "If 
the people would only read and consider 
the addresses of Rev. Dr. Gray and 
President Blanchard, there would be no 
need of any further arguments upon the 
subject of Secrecy." But this generation 
is guilty of the indictment of the prophet 
against an ancient people : "The ox 
knoweth his owner, and the ass his 
master's crib: but Israel doth not know, 
my people doth not consider^ 

The new Booklet of Testimonies 
against secret societies by the different 
pastors of the Aloody church is in de- 
mand. Each of these pastors gives a 
powerful testimony against secrecy 
without an apology, and yet this church 
is the more prosperous because of its 
fearlessness. Let other churches do 
likewise. The price of the Moody 
Pulpit Testimonies is onlv 1=; cents. 



June, 1910. 

Rev. J. E. Harwood, North Star, 
Michigan, writes: '1 greatly enjoyed 
the National Convention and the meet- 
ing with the members of our Associa- 
Am hoping to conduct some active meet- 
ings in the interest of our cause here in 
this state." 

Evangelist Jacoby, who years ago re- 
nounced his hideous oaths and seceded 
from the Masonic fraternity, says : "If a 
substantial results will go down in 
man is determined to walk in the broad 
road that leads to death, secrecy is as 
good a route as any. All roads that re- 
ject Jesus Christ lead to hell." 

Grand Rapids, Michigan, 
f April 19th, 1 9 10. 

That Convention was good. . I thanked 
God when I left the church that Friday 
afternoon that I had been there. Others 
expressed themselves in the same spirit. 
I pray that the Lord may honor the 
work with His blessing. 

Our Michigan State Convention will 
meet some time during the first of Oc- 
tober. We are not yet sure of the place. 
If one with God were not a majority al- 
ways, and one had not the conviction that 
this is the Lord's cause, one would cease 
agitating. The enemy is so numerous 
and the sin so strongly entrenched. 
Yours in the Lord Jesus, 

John W. Brink. 

Wheaton College will celebrate its 
first Golden Jubilee anniversary in June. 
Generous preparations are being made 
by the faculty, students and citizens, 
worthy of its noble past and its prospec- 
tive future. It promises to be a most 
happy reunion. The date is June loth 
to the 15th. 

It is regretted that this number of the 
CYNOSURE cannot reach its readers in 
time for them to pray for the success of 
the Indiana State convention held at 
Goshen, May 31st and June ist. Rev. 
C. G. Sterling has been devoting the 
month of May to Indiana and its State 

President Blanchard and wife have 
been in old Mexico for the past six 
weeks in quest of health. We all re- 
joice that they have returned much im- 

"A thing of beauty is a joy forever." 
The fragrance from our April annual 
convention continues to increase. 


Annual Report of the National Christian 

Association Board of Directors, for 

the year 1909 — 1910. 

Any report is valuable in proportion 
as facts are marshaled concisely and in 
such a way as to be intelligible to those 
whom' it concerns. 

We are able to report upon ten 
months, rather than twelve, as usual, as 
this meeting is held two months earlier 
than has been our custom. 

It is well to fix in our minds, that,, 
just as we commit the interests of our 
national Government to a Congress, 
which we help to elect, so the business 
of the National Christian Association is 
delegated to a Board of eleven Directors, 
all of whom are elected at our annual 
meeting. When this is realized, more 
interest may be taken in these business 

The eleven directors elected at our 
last annual meeting, held in the Belden 
Avenue Baptist Church, Chicago, on 
June 3rd and 4th, 1909, were Mr. Ezra 
A. Cook, Mr. George Wendle, Mr. J. 
M. Hitchcock, Pres. Chas. A. Blanchard, 
Rev. E. B. Stewart, Rev. B. E. Bergesen, 
Rev. J. T. Logan, Rev. Rob't Clarke, 
Rev. James ML Moore, Rev. Sam'l H. 
Swartz and Rev. C. J. Haan. 

We have had during the year about 
our accustomed number of meetings, 
with rather less than our usual average 
attendance. Our organization was 
effected at our first meeting, by the 
election of Rev. E. B. Stewart as Chair- 
man, with J. M. Hitchcock as Secretary. 
Because of other engagements, the Rev. 
James M. Moore has not been present at 
anv session of the Board during the 
year. The Rev. Robert Clarke, being 
called to labor outside our city, resigned 
from the Board early in the year; while 

June, 1910. 



it was nearly the close of the year when 
the Rev. B. E. Bergesen resigned, to 
take charge of a church on the Pacific 

These resignations, with the illness and 
final death of our much lamented Rev. 
Dr. Swartz, account for our diminished 
average attendance. 

Again we are obliged to report that 
our year's labor has been much like its 
predecessors. Much routine work; line 
upon line, precept upon precept, iteration 
and reiteration of facts and incidents, 
until truth is piled in mountam peaks be- 
fore the people. All this seems necessary 
in reform work, and especially in un- 
popular reforms. Mr. Wesley is re- 
ported to have said to his wife, "Susan- 
na, why do you tell that child twenty 
times to do the same thing?'' The wife 
and mother meekly replied, 'T tell him 
twenty times, Mr. Wesley, because the 
child did not heed what I told him the 
nineteenth time." 

For the past two months, the Rev. C. 
G. Sterling, of Indianapolis, Indiana, 
has been acting as our Western field 
agent, confining his labors largely to the 
State of Michigan. He has met with a 
measure of success which encourages us 
to hope that he is the right man for the 

The Rev.. W. B. Stoddard, so long 
outy efficient representative in the field, 
has given most of his time to the East 
■ — very largely to the State of Pennsyl- 
•vania. His work is upon the lecture 
platform, and in soliciting subscriptions 
to the Cynosure. 

Our other agents have devoted their 
time and energies more largely to the 
South, with varying degrees of success. 

The truth compels us to say that we 
have not yet reached the time when our 
lecturers and literature are in popular 
favor. Of course, there are oases in 
the desert, encouraging and refreshing 
resting spots to our agents — whose 
voices we shall hear in these meetings. 

While it may not be quite so confidently 
and truthfully said of our enemies, that 
they are "on the run." as it may be said 
of those engaged in the liquor traffic, yet 
there are indications that the lodges are 

much disquieted over our efforts to give 
them a bit of free advertising. 

The illegal and iniquitous legislation 
and attempt at legislation in several of 
our commonwealths, to bar anti-secretists 
from heralding the truth concerning 
secret fraternities, show their disquie- 
tude, if not desperation ; but a generous 
and fair-minded people will judge such 
extreme measures at their proper value. 

Sixty years ago, when the extension or 
contraction of slave territory was a vital 
political issue in our land, our anti- 
slavery friends made the very homely 
but epigrammatic declaration : ''Confine 
a skunk to his hole, and he will stink 
himself to death." May we not, indeed, 
believe that secret societies will yet be 
their OAvn destruction? 

Of course, we would expect the friends 
of secrecy to think their orders perennial, 
but we, who labor for their destruction, 
ought to hope for success. ''Every plant 
that My Father hath not planted shall 
be rooted up." When is this to be? Are 
we looking for the end of the liquor 
traffic, but not for the extinction of secret 
societies? If these societies are to exist 
forever, and our task is a hopeless one, 
we may as well at once capitulate and 
stack arms. Let it never become the 
conviction of this Association that secret 
organizations have engrafted themselves 
upon our religious and civil institutions 
beyond the power of divorcement! 

The monthly Christian Cynosure is a 
unique publication and fills a niche that 
makes it indispensable. More than any 
other publication, it is supposed to 
keep abreast of the times and conditions 
upon the subject of secrecy. 

A practical case in hand will serve to 
show the value of this periodical. A 
few months since a most infamous bill 
was introduced into the Ohio Legis- 
lature —a bill which, if enacted into law, 
would practically paralyze our work in 
that commonwealth. The author of the 
bill boasted that there were lodge men 
enough in the Legislature to pass the 
bill without debate. 

The Editor of the Cynosure was on the 
alert, and notified the different anti- 
secret organizations in the State of the 
facts. These organizations have in turn 
petitioned and memorialized the Legis* 



June, 1910. 

lature, until the bill is supposed to be 
beyond resurrection. 

A very neat 64^pag-e booklet, fresh 
from the press, giving testimonies from 
the Moody Church Pulpit against Secret 
Societies, is destined to do much good in 
the way of showing that it is possible for 
ministers and their flocks to tell the 
truth even about the secret fraternities, 
without losing favor with the people. 

We predict for this little volume a 
field of great usefulness. 

The one most memorable event of the 
year has been the death of our much 
loved and' esteemed President,* Dr. 
Swartz. Death is an enemy, and, while 
we never invite its presence, it does not 
hesitate to invade our official circle, and 
lay its icy hand upon whom it will. 
Within the past few years there have 
been removed from this little circle a 
Blanchard, a Kellogg, a Wiley, a 
Holmes, and now a Swartz. We bow 
to the edict and trust the chastenir^ may 
fit us for greater faithfulness. 

The Directors have devoted more than 
their usual time and energies to the pre- 
parations for this Annual Meeting. We 
have trusted God for His direction in 
this matter, and shall be surprised if 
our efforts are not rewarded with un- 
usual success. 

"Fellow believers, thick darkness 
covers the firmament. There are many 
clouds above us, and severe storms 
sweep across the landscape, but, blessed 
be God ! there is a rift in the clouds, and 
God's golden sunbeam rests upon that 
blessed banner of our hope — the Lord*s 
second coming!" 

"Many a girl fancies she has broken a 
man's heart by refusing him, when the 
truth is she has only fractured his 

''Be beautiful and you will by and by 
appear so. Carve the face from within, 
and not dress it from without. Within 
lies the robing room, workshop of the 
sculptor. For whoever would be fairer, 
illumination must begin in the soul. The 
face catches the glow only from that 


National Christian Association 

From May 1st, 1909, to April 30th, 1910 


Real Estate: 

Carpenter Building....$15, 000.00 
Minnesota Lots 44.05 


Bills Receivable: (Annuity Funds) 6,105.00 

Merchandise on hand— coal, etc.... 60.00 

Cynosure Inventory 2,000.00 

Subscriptions due on Cynosure 108.24 

Books in Stock 1,005,82 

W. H. Fischer, Trustee 8,600.00 

Fixtures 280.00 

Publishing Material 802.31 

Reference Library 296.95 

Tracts in stock 360.58 

Dawson Farm Interest 7,500.00 

Suspense Account 350.00 

Personal Accounts due 89.25 


Cash on hand May 1st, 1910 521.21 




Harrington $ 200.00 

Capwell 8.27 

Johnson 100.00 

New York 1200.00 

Michigan 300.00 

Woodward 50.00 

Smith 200.00 

Amick 500.00 

$ 2,558.27 
Sundry Funds: 

Ohio $1160.00 

Pennsjdvania ..:. 100.00 

Theological Sem'y Book 36.97 • 

Chinese Tract 4.00 

$ 1,300.97 

Personal Accounts payable 210.70 

Cynosure Subscriptions paid in 

advance 1,017.24 

Capital Account (Carpenter Bid. 

Pub. Material, etc.) 38,036.23 



To the National Christian Association: 
_ The undersigned, Auditors of the Na- 
tional Christian Association, have examined 
the books of your Treasurer, W. I. Phil- 
lips, up to April 30th, 1910, inclusive, and 
find that they are correctly kept, and that 
there are vouchers for all expenditures. 
We also find that securities are on hand, 
as stated in the annual report of the Treas- 

June, 1910. 



We have also examined the report of 
Wm. H. Fischer, Trustee of Annuity Fund, 
and find the same to be correct and in ac- 
cordance with the books of the Treasurer, 

Joseph P. Shaw, 
H. F. Kletzing, 
George W. Bond, 




(Address given April 8, 1910 in Chicago be- 
fore the Annual Convention o£ the 
National Christian Association.) 

More than twenty years ago a call 
came to me to start the first English 
Lutheran Church in our whole Synod. 

I w^ent to Baltimore, and on the third 
floor over a livery stable, I began with 
about seven young men, just about as 
young as myself. Now, not considering 
the desire for the salvation of souls, but 
that we wanted members, and we wanted 
them badly ; and when people came and 
asked to join our church — good men, 
moral men, good citizens, respectable 
men, especially one old gray headed man 
wanted to join our church — it hurt me 
to say: You cannot join my church, 
much as w^e want members, we cannot 
have you. ''Why ?" Because you are 
an Odd Fellow. ''What has that got to 
do with it?" It is contrary to the Bible. 
"Don't you believe it!" 

I was twenty years younger, twenty 
years ago, and this man was a gray 
headed man. He smiled just the sort 
of paternal smile that says, "When you 
are older you will know better ; I am 
not angry, but you will know better 
when you get older. What do you know 
about it anyway ?" 

I confessed that I knew nothing about 
it, only I had heard from my teachers 
that secret societies were opposed to the 
Qirist. He said ,"When you get older, 
you will know more." I said, I zvili 
know more now. I inquired and foimd 
a book dedicated "to all inquirers, who 
desire to know wdiat Odd Fellowship is." 

I didn't care to know what the Na- 
tional Christian Association wanted to 
tell me. I thought, when I saw their 
literature at 850 West Madison street, 
Chicago, that I might get literature that 
was colored ; and I did not want any 
prejudiced testimony. 

I wanted to study this matter for the 
purpose of breaking through our church 
rules. I wanted to be convinced that 
my teachers at the Seminary were prej- 
udiced against the lodge, and I wanted 
to find a loop hole to break through the 
rules so I could take in these good men, 
as members of my church along with 
the seven young men on the third floor 
over a livery stable in the City of Bal- 

We wanted members, and it was upon 
my mind that if I was to antagonize the 
lodge it certainly would be up hill work 
for me — we were pretty well up hill 
already : on the third floor, over a livery 
stable. I saw before me my whole Hfe's 
work- — either breaking with my church 
and taking the lodge, or continuing to 
break with the lodge, and standing with 
my church — and I did not want to take 
that step without myself having ex- 
amined into the matter. 

I found this in Grosh's Odd Fellows' 
Manual, a standard work endorsed by 
the Grand Lodge of Oddfellows of the 
United States, and dedicated, as men- 
tioned a moment ago, to just such in- 
quirers as myself. 

On page 7 the Author says : "The 
written as well as the unwritten secret 
work of the Order, I have sacredly kept 
unrevealed." On that I shall, of course, 
not pass judgment. 

As a result of my studies, I found in 
the first place, what is not very im- 
portant, that Odd Fellowship is not 
really a charitable organization. The 
rich pay no more than the poor, and the 
poor get as much as the rich. Odd Fel- 
lowship fosters the "desire to claim 
these aids as some kind of right" — that 
such relief was not alms — that the re- 
cipient should not be deemed a pauper. 
God bless this honest, proper pride. 
The members should feel that thev re- 
ceive their just dues, not alms. They 
must not only be told that all are equal, 
but "they must be made to know, to re- 
alize it in everv possible way." 

Yet it publiclv claims to be a charitable 
institution. This claim is false. To give 
what is right, what has been paid for, 
is not charity, but business. Now with 
all our endeavors for the "conservation 
of natural resources" we need an asso- 
ciation for the conservation of the 



June, 1910. 

Dictionary in order that such a plain 
matter as receiving things as rights, and 
not as alms, should not be called char- 
ity. "1 want to provide for myself in 
sickness and for my family after my 
death" — that is the usual reason given 
by people for joining the Odd Fellows. 
This is very foolish. Listen to Grosh's 
Manual of Odd Fellowship : 

''This is hardly a tithe of our aims and 
objects." "Such will find it a burden to 
perform an equal share of our duties and 
labors, and he may possibly be insured 
against sickness as certainly and more 
cheaply in a mere insurance association." 

According to their own testimony it 
is not even a good business institution. 

'The duties of Odd Fellowship are : 
To visit the sick; to relieve the dis- 
tressed ; to bury the dead ; to educate 
the orphan. To these have been added 
twO' others, viz : to aid the widow, and 
to exercise over each other fraternal 
watchcare, and moral discipline. Simple 
as these are, they cover the whole 

All these things are commanded by 
God to every Christian, and the best 
place to do these things is in the Church 
founded by God ; hence it is useless for 
such purposes, to say the least, to join, 
or to remain in a lodge founded by men. 

Odd Fellowship is a Religious Institution. 

"Religious instruction is given." All 
quotations are from Grosh's Manual of 
Odd Fellowship. "Odd Fellowship was 
founded on great religious principles." 
"We have a religious test." "We fre- 
quently read valuable lessons from that 
sacred volume." "We draw from it our 
moral code and the peculiar instruction 
which unfolds our obligations to God 
and our brother-man." "So far we are 
a religious body, and have a religious 
faith for the basis of our fellowship and 
to unite us in religious duty." "No 
Lodge or Encampment can be legally 
opened without the presence of a Bible." 

Thev have prayers ; they have altars, 
chaplains, high-priests, rituals, order of 
worship, funeral ceremonies, plainly a 
religious institution. 

Odd Fellowship is an anti-Christian 

"Odd Fellows being of all denomina- 
tions, and some of them of no denomina- 
tion, it would be absurd to suppose that 
they, or any of them, would require an 
initiate to give or receive the fellowship 
of the Order as Presbyterian, Baptist, 
Lutheran or any other church fellow- 
ship, or even as distinctively Christian 

Just consider those last words ; it 
would be absurd to receive the fellow- 
ship of the Order as distinctively 
Christian fellowship. The English lan- 
guage cannot be much plainer. 

Odd Fellowship does not acknowledge 
the one true living God, Father, Son 
and Holy Ghost: "It requires of every 
candidate for initiation an expression of 
his faith and trust in a Supreme In- 
telligence as the Creator and Preserver 
of the Universe." This "principle" is 
"the corner stone of the entire institu- 
tion." "Judaism, Christianity, Moham.- 
medanism. recognize the One, only 
living and true God." 

As a Christian man I deny this in 
toto, and I sav we have not the same 
God. Judaism, Christianity and Mo- 
hammedanism have different Gods. 
Christians believe in the Holy Trinity, 
Father, Son and Holy Ghost ; Judaism 
and Mohammedanism do not believe in 
the Holy Trinity, and so we do not be- 
lieve in the same God. 

According to my reading of the Bible 
he that does not believe in Jesus Christ : 
in the divinity, or I suppose it to be 
more precise to-day to speak of the deity 
of Jesus Christ, has not the Father ; in 
other words, he has not God, and is 
without hope ; and Christians are not 
to tolerate these errors, but are to con- 
fess the truth ; "Ye are my witnesses." 
"No man cometh to the Father but by 
Me" ; and therefore it is clear that Odd 
Fellowship is an anti-Christian in- 

Take another quotation from this 
Odd Fellow's Manual : "Followers of 
different Teachers, ye are worshippers 
of one God, who is Father of all, and 
therefore ye are brethren : as such, show- 
ing charity and speaking the truth in 
love should prevail among us, and man- 
ifestino- unitv in sfood works wherein 

June, 1910. 



all agree; toleration in opinions wherein 
we differ." 

So you see by joining the Odd Fellows 
a Christian becomes a ''brother" of 
Jews, Mohammedans,' heathen, and in- 
fidels, and denies the true God — Father, 
Son and Holy Ghost. 

Judaism and Mohammedanism both 
deny Christ, and Christ says : ''AH men 
should honor the Son even as they honor 
the Father. He that honoreth not the 
Son honoreth not the 'Father which hath 
sent him." 

We are not to tolerate opinions where- 
in we differ in these religious matters, 
we are to expose and oppose them by 
the word of truth : "Stand fast there- 
fore in the liberty wherewith God hath 
made us free." 

Odd Fellowship excludes Christ. 

"We are careful to impress on ever}^ 
"'Candidate's mind that we studiously ex- 
clude from our meetings all that pertains 
to the sects, parties, etc., and that we 
are to know each other only as men — 
as brothers of the great human family." 
"All sectarian distinctions and topics are 
excluded from the meetings of the Odd 
Fellows." "Feeling also how sectarian 
and party strifes estrange men from 
each other. . . . They exclude all such 
from their meetings." "No sect do we 
know among us." "We are antagonistic 
to no religion." '^We admit men of all 
religions into the Order." "We hold our 
religious creed only as a common foun- 
dation principle, on which every-one, for 
himself, may build, with mind and heart, 
whatever else he deems necessary to be- 
lieve and profess." 

In the prayers adopted by the Grand 
Lodg-e of the United States the name 
of Christ is excluded. "It is also ordered 
that on all occasions of the Order the 
same spirit as observed in the foregoing, 
shall be strictly followed by the offici- 
ating clergyman or chaplain ! to exclude 
prayers offensive to members of the Or- 
der in many of our lodges." 

So you see Christianity is ruled out 
of the lodge. "The Holy Trinity," 
^'Triune God" and recognition of Christ 
as the Savior of the world, or as the 
second person of the Godhead, are 
purposely omitted in order that Chris- 

tian, Jew, and ^lohammedan may unite 
in these prayers; and this is defended on 
pages 368-371. 

Odd Fellowship teaches Salvation by 

''What regeneration by the word of 
truth is in religion, initiation is in Odd 
Fellowship." What only God's Word 
can do in all this wide world. Odd Fel- 
lowship teaches is done by their initia- 

"Friendship, Love and Truth are a 
remedy for all the social and moral 
evils that afflict our race." W^hereas, I 
believe, according to the Scripture, that 
the blood of Jesus Christ, God's Son, 
shall dense from all sin, and that that 
is the one, only salvation for all the 
human race. 

"May your initiation and consequent 
practice aid in releasing you from all 
blindness of moral vision, set you free 
from the fetters of ignorance and error, 
and bring you from a death in selfish- 
ness into a life of active benevolence and 

Whereas, I believe, according to the 
Scripture, that only the Holy Spirit is 
the giver of life, spiritual life, and is the 
only One able to raise us from the 
death of our sins and make us new 
creatures in Christ Jesus, giving us the 
living faith in Christ, and giving u? 
power to lead a holy. Christian life and 
that no other power in all this wide 
universe is able to do this. 

The good works of Odd Fellowship 
"are designed to make him a better man 
— better in every relation he bears to 
Church, etc." 

According to the Scripture only the 
power of God, the Holy Spirit througli 
the Word of God can do this. 

By these good works, without Christ's 
suffering and death, without Christ's 
resurrection, by these good works they 
expect to enter into the grand lodge 
above. So you see, according to their 
published manual, published for the en- 
lightening of the inquirers. Odd Fel- 
lowship ignores and repudiates Christ 
and His salvation, and teaches salvation 
without Christ and without faith in 
Christ, simply by morality, and by so- 
called good works. 



June, 1910. 

According to the Bible ''All our 
righteousnesses are as filthy rags." "We 
are by nature the children of wrath," 
even as others. "Except a man be born 
again of water and the Spirit he can- 
not enter into the kingdom of God." "Hv^ 
that hath the Son hath life; and he that 
hath not the Son of God hath not life." 
"Who is a liar but he that denieth that 
Jesus is the Christ? He is antichrist, 
that denieth the Father and the Son." 

"Be ye not unequally yoked together 
with unbelievers ; for what fellowship 
hath righteousness with unrighteous- 
ness? and what communion hath light 
with darkness? and what concord hath 
Christ with Belial? or what part hath he 
that believeth with an infidel? and whai 
agreement hath the temple of God with 
idols? for ye are the temple of the 
living God ; as God hath said, I will 
dwell in them, and walk in them ; and 
I will be their God, and they shall be 
my people. Wherefore come out from 
among them, and be ye separate, saith 
the Lord, and touch not the unclean 
thing; and I will receive you, and will 
be a 'Father unto you, and ye shall be my 
sons and daughters, saith the Lord Al- 

And that is the position taken by me 
when led by the Christ and the Holy 
Spirit, twenty years ago, at a time when 
I wanted members, and that is the po- 
sition I occupy to-day; and it is the po- 
sition of our whole Church and our 
whole Sunday school. It is not be- 
cause of any spirit of ''I am holier than 
thou ;" it is simply in the spirit of 
fidelity to the clear principles of holy 
Scripture. If we would preach Christ 
and Him crucified we must deny all 
salvation outside of Christ. 

The Gospel — the heart, pith, kernel of 
the Gospel — is the blood of Christ. In 
the cross of Christ I glory ! And if we 
would teach men to reverence the 
Scripture, it must be that we have first 
preached that Christ, and Christ only is 
the way, the truth and the life; and in 
the light of the Light of the world men 
can see by the grace of the Holy Spirit 
the wrong of this Christless religion. 




(Address April 8, 1910 before the National 

Christian Association Convention, 


The oath is an ordinance of God — 
instituted for worthy ends, and weighty 
responsibilities. It is clothed with the 
sanctions of religion. As an appeal to 
the one omniscient God, there is none 
more solemn or dreadful. 

George Washington in his farewell 
address asks, "Where is the security for 
property, for reputation, for life, if the 
sense of religious obligation desert the 
oaths which are the instruments of in- 
vestigation in the courts of justice?" 
Wm. Fleming, in his Moral Philosophy, 
says : "An oath is a religious assevera- 
tion, by which we renounce the Mercy, or 
imprecate the vengeance of Heaven, if 
we speak not the truth." A reliable 
writer says, "The act of swearing is 
recorded in two hundred and sixty-nine 
passages of the Bible^ and the oath of 
God himself in nearly a hundred other 

June, 1910. 



texts, in words like these, 'The Lord 
hath sworn and will not repent.' " Again, 
''Wherein God, willing more abundantly 
to show unto the heirs of promise the 
immutability of His counsel, confirmed it 
by an oath." The Spirit of God dignifies 
the place of an oath, when he says, "For 
men verily swear by the greater, and an 
oath for confirmation is to them, an end 
of all strife." An essential element in the 
oath is a direct appeal to God, the omi- 
niscient God, who searches hearts, knows 
all their motives and intentions, and who 
"will one day judge the world by Jesus 
Christ, the man whom he has ordained." 
"Thou shalt fear the Lord thy God and 
serve Him, and shalt swear by His 
name." Such being the settings of this 
solemn act in the catalogue of Divine 
ordinances, it follows as a corollary that 
it should never be entered into but with 
the profoundest reverence. No light or 
frivolous forms or manner of observing 
it should be allowed ; and every effort 
should be put forth to make the man who 
takes it conscious of the awful solemnity 
of it, the unceasing obligation of it, and 
the fearful danger of any failure to 
keep it. 

Again, an oath is a judicial act. It in- 
volves authority in the taking of it. No 
one but an ofificer, either in the Church 
or State, has the right to administer an 
oath. An unauthorized person may exact 
a promise from a man, but it has no 
binding force above any other human 
pledge ; as a pretense for an oath it is a 
sham, a mockery, a profanity. An oath 
contracts with God. The man pledges 
to God that he will speak the truth, and 
he takes from God the assurance the He 
will reward the truth, and also that He 
will punish any failure to keep the truth. 
The oath must therefore be to some most 
positive truth, not to anything doubtful 
or unknown, uncertain or unsettled. God 
cannot enter into contract with any man 
on an uncertainty. He will not deal with 
man on the basis of "options or futures ;" 
and when the element of God is left out, 
or cannot be taken into the act of an 
oath, it is not only no oath, but it is an 
aggravated form of profanity. It is 
mocking God and deceiving men. It is 
taking a divine provision to blight and 
blast immortal hopes. It is stealing the 
livery of heaven to serve the devil in. If 

men must perpetrate deeds of vice, let 
them not prostitute the ordinances of 
God in doing it. Again, the penalty to an 
oath is left in God's hands to execute. It 
is determined at the judgment day. If 
it be a proper oath, and confined to the 
truth, God will reward it in faithfulness. 
If otherwise. He has already banished 
from standing in his holy place such as 
''have lifted up the soul to vanity and 
sworn deceitfully." With these pre- 
liminaries, let us look at the general 
character of the institution that lays so 
much stress on the oath, and uses it so 
unsparingly. Take the Masonic society 
for our illustration. 

I. It is a religious institution — and it 
is not a religious institution. One of its 
writers says it is ; another says it is not. 
Neither writer seems to have any correct 
knowledge of what religion is, in his 
definition of it. 

II. It claims to have a God, makes a 
good deal out of what it calls a Supreme 
Being, and yet it has no God, from the 
Christian standpoint. "He that hath not 
the Son, hath not the Father." Whatever 
God it may be supposed to have, it has 
not the Christian's God. 

III. It parades the Bible, but it is not 
a revelation of Jesus Christ as God says 
our Bible is, for the Lodge cuts His name 
out of its Bible. It has a Bible shorn of 
its jewels. 

IV. It proposes a worship, but a 
worship unspiritual enough to be urged 
and encouraged bv such instruments as a 
material square and compass, a stone 
hammer and mallet, a level and plumb 
line. The worship is as material as the 
implements used to promote it. 

V. It provides a salvation without a 
Christ, and a heaven, not where Christ's 
mansions are. "There is none other name 
under heaven given among men, whereby 
we must be saved." 

VI. It provides a code of morals, 
with the morals left out, because of its 
limitations to its members only. 

VII. There is a common instinct in 
the heart of humanity for salvation, 
hence many enter the church in search 
for it. The fraternities, levying upon 
this universal desire, have fabricated a 
substitute church, and as Satan's business 
is to deceive, he is quite competent to 
run such a substitute church, with a 



June, 1910. 

religion that has no salvation in it. Such 
an institution, taking up the oath, 
naturally leaves out its sacred elements 
as a solemn worshipful act, a reverential 
acknowledgment of God's existence, His 
omniscience, omnipresence, omnipotence, 
and holiness; its sacred environments in 
making covenants, confirming vows of 
loyalty to kings, promoting fidelity to 
official trusts, and its divine requirements 
to be used only on sacred occasions, and 
in the most solemn and reverential 

Forgetful of these most important 
features, and substituting for them, many 
foreign and unworthy features, we are 
prepared to say: 

That Masonic oaths are not oaths at 
all, because : First : They are admin- 
istered by unauthorized persons. The 
Lodge carries no authority. The highest 
officer in it has no more authority than 
the veriest beggar in the streets. The 
Lodge is not a judicial body in any sense. 
It has received no authority and can give 
none. To attempt judicial acts is usur- 
pation ; and to handle religious ordinan- 
ces in such usurpation is sacrilege. The 
oath dispensed without authority has no 
validity, no binding force. It might 
claim for itself the respect of an or- 
dinarv promise but for the fact that it is 
the pretense of an oath, and, as such 
has no right to claim a standing above 
the frivolous and profane oath of the 

For a lodge man to presume to officiate 
in such a sacred ordinance as the oath, is 
a presumption like that of the ancient 
King of Lsrael, who being impatient of 
the delay of the priest to ofifer the burnt 
ofifering, seized the offering himself and 
offered it before the Lord, and for the 
rash act lost his kingdom ; or like the two 
men who substituted strange, for holy 
fire, and died before the Lord. Like 
dano-erous it is to handle the oath of 
Go^l without a commission. 

The minister who said he had no 
sympathy with Masonry, and who yet 
said that those who had taken the oaths 
to the system, ought to be careful about 
breaking them, had not thought the 
matter through. He had failed to see 
the sin and the wrong of the oath, the 
pretense and profanity of it. Such 
testimony against the Lodge is only half 

hearted, and counts more for the Lodge 
than it does against it. 

If the oath is unauthorized and wrong, 
it ought to be repudiated. It was wrong 
to take it, and hence it is a duty to break 
it. We shall dwell more fully on this 
point later. 

Second : The Masonic oath is not an 
oath at all, because it is not a direct ap- 
peal to God, nor is it taken directly in the 
name of God. Take any of the three de- 
grees of Masonry, Entered Apprentice,. 
Fellow Craft, or Master Mason, and in 
form of oath, they are all nearly the 
same. Note their language, 'T, A. B., 
of my own free will and accord, in the 
presence of Almighty God, and this 
Worshipful Lodge, erected to Him and 
dedicated to the Holy Saints John, do 
hereby and hereon most solemnly and sin- 
cerely promise and swear." You will ob- 
serve that this is done in the presence of 
God, and not of God alone, but associated 
with Him is this worshipful lodge, dedi- 
cated to the Holy Saints John. 

The language would intimate that the 
Almighty and this worshipful lodge were 
to be spectators of the performance ; and 
then follows, "I do hereby and hereon" — 
presumably on this worshipful lodge — ^ 
"promise and swear." Now, the fact is. 
God will enter into the contract of a 
proper oath with a man by himself alone, 
but He will take no v/orshipful lodge into 
partnership with Him ; and when the 
oath is made '^hereby and hereon" this 
Worshipful Lodge, God will have no part 
with it. Says the prophet, "I am the 
Lord, that is my name, and my glory wilt 
I not give to another." God is a jealous 
God, and he will have all the honor or 
he will accept none. The attempt to put 
God on a level with any human device, 
or arrange a plan to have Him occupy a 
subordinate position, and a man-made 
fraternity have the place of promise, can 
only secure His disapprobation, prevent 
any co-operation on His part, and in the 
end bring down His sweeping wrath that 
will consume all such unholy com- 
promises from the earth. 

Third : The Masonic oath is no oath at 
all, because it binds to what is unknown, 
and may be immoral. Hear its terms, 
"I most solemnly and sincerely promise 
and swear that I will always hail, ever 
conceal, and never reveal any of the 

June, 1910. 



secrets, parts or points of the hidden 
mysteries of Ancient Free Masonry, 
which have been heretofore, may at this 
time, or shall at any future period be 
communicated to me as such ;" ''and I 
furthermore promise and swear that I 
will stand to and abide by all the laws, 
rules and regulations of the Fellow Craft 
degree, so far as the same shall come iv 
my knowledge." Mark the language of 
this oath, "to keep any secret that shall 
at any future period be communicated to 
me," and "to stand by any rule or regula- 
tion that shall come to my knowledge." 

Who knows what kind of a secret a 
lodge of men, none too holy at best, may 
hatch up, and give to the man who has 
taken the oath? or what regulation the 
Lodge may adopt, and give tO' him who 
is sworn already to stand by it, as for 
example the secret plot to murder Mr. 
Morgan of Batavia, N. Y. ? The man 
entering the Lodge is sworn to keep that 
secret. Back of that is the regulation 
that certain men shall be sent to carry 
out the cruel murder. The man who has 
sworn to stand by all regulations, is the 
man delegated to do the bloodv deed. 
Where does that man stand now ? Under 
an oath to keep a murderous plot that 
has been communicated to him, wh-He 
every law of God, and obligation to his 
fellow man demands of him that he ex- 
pose that plot, and use all his power to 
prevent its execution. He is moreover 
the one who has been chosen to carry it 
out, and thus becomes a cruel, red-handed 
murderer, that should subject himself to 
the death penalty, and all because he had 
taken an oath to do it beforehand. 

No pledge that was ever taken, to do 
a thing unknown, was else than im- 
moral ; and no man ever had any right to 
either give or take such a pledge. By 
such an act a man morts^asfes his soul 
upon an uncertainty, and jeopardizes his 
immortal interests upon a possible im- 
morality. He renounces his liberty to 
make choice of what may be confided to 
him, makes himself a slave to the con- 
juries of men, and sports with thinq-s that 
may reach out to the eternities. No snne 
man, if he cared a farthing for what 
such an oath involved, ^^'ould think for a 
moment of takinor it. The one door of 
hope open to any man who thoughtlessly 
takes such an oath, is, that it has no 

binding force at all, and ought to be 
broken as soon as taken. The renun- 
ciation and cutting loose from such a 
sham obligation were an easy matter but 
for the alarming guilt incurred before 
God for such a prostitution of His sacred 

Fourth : It is no oath at all, because 
with such a possibility connected with 
it, it cannot have God a party to it. God 
will not hear it, nor recognize it, nor 
treat it in any way but as he treats the 
profane oath of the blasphemer. As 
there are only two kinds of oaths, the 
sacred and the profane, what is not 
sacred must be profane. "God is of 
purer eyes than to behold iniquity; He 
cannot look upon sin." When the sup- 
posed oath is put in terms that exclude 
God from it, it becomes no oath, and 
worse than none, as it is the profaning of 
a sacred ordinance, from which it follows 
that no man should take it. Men ex- 
cuse themselves after taking such oaths, 
"O, they do not mean anything," they 
are "just a form." 

Christian men, at least, should tremble 
at the thought of playing with one of 
God's ordinances, and then excusing 
themselves by saying, "It does not mean 
anything." God has made no provision 
for pardoning sins of willful ignorance ; 
but for unavoidable ignorance, or ig- 
norance in which a man was overtaken, 
He has provided as follows : "If a soul 
swear, pronouncing with his lips to do 
evil, or to do good, whatsoever it be 
that a man shall pronounce with an oath, 
and it be hid from him, when he knoweth 
of it, then he shall be guilty in one of 
these ; and it shall be, when he shall be 
guiltv in one of these things, that he 
shall confess that he hath sinned in that 
thing, and the Priest shall make an 
atonement for him concerning his sin." 
There is provision for the Giristian 
minister, or Christian deacon or member 
Avho has eone through such an oath, 
counting it as a joke, when his con- 
science wakes up, to think of such 
trifling with God. and he confesses his 
sin. and bv that means gets out from 
under it. God will forgive him. 

God is kind in waiting on a Christian 
minister who has oonc into sucli an 
oath ignorantly : but he. the minister, has 
no dutv more imperative when he gets- 



June, 1910. 

his eyes open to the real character of the 
act, than to renounce it at once, con- 
fessing his sin, and praying God that 
the sin of such profanity may be for- 

It is a tremendous wrong to carry a 
false measure before God, pretend that 
He responds to it, and then act as if He 
sanctioned it. If men must operate in 
dens of darkness, and do the works of 
darkness, let them not attempt to touch 
the God of light, or drag Him into' their 

Fifth : The Masonic oath is no oath, 
because it is vitiated and corrupted by 
unwarrantable, inhuman and blood- 
curdling penalties. Hear one of them : 
At the close of the oath these words fol- 
low, ''Binding myself under a no less 
penalty than that of having my throat cut 
across, my tongue torn out by its roots 
and buried in the rough sands of the sea 
at low-water mark, where the tide ebbs 
and flows twice in twenty-four hours." 
While the oath proper is a direct appeal 
to God, to take the statement made, hold 
it till the day the world is judged by 
Jesus Christ, then settle for the truth or 
falsity of it according to its character, 
the Masonic oath proposes to horribly 
mangle this poor body, to tear out its 
vital parts with more than butcher 
cruelty, if the oath be not adhered to. 
There is no warrant in Scripture, nor 
claim from natural respect and decency, 
for such a proposed mutilation of this 
body God has given us ; nor can any use 
be imagined for such a proposed horrid 
abuse of the poor body, unless it be to 
frighten the ignorant victim into a blind 
obedience to a silly oath. 

With such a pretense of oath profaned 
by such conditions, the question arises, 
How shall it be treated ? Shall it be kept 
by one who has taken it? This is the 
present practical question. 

Here we are confronted by a custom, 
all too common in our day, that seems to 
give sanction to the doing of a thing that 
is morally wrong. To illustrate : A judge 
is seated upon the bench in a civil court, 
the law is before him, that says under 
certain conditions a man may have license 
to sell intoxicating drink. This same 
man has had such license before, and he 
has spread misery, wretchedness, starva- 
tion, disease and ruin all around him. He 

has corrupted young men, broken the 
hearts of mothers, wives, and sisters, he 
has produced all the woe and sorrow such 
a death trap could produce, and he will 
do the same thing for another year if he 
gets the license. The Judge knows all 
this, and he knows and feels that it is ail 
wrong, but he takes up the case. He 
allows twelve men, if necessary, to stand 
up and swear that the man is of a good 
moral and respectable character, one 
suited to carry on a hotel business, and 
that the place is one that needs a hotel. 
Then he will allow twelve other of the 
most respectable men of the place to 
come forward and swear the directly 
opposite : that the place does not need a 
hotel — plenty accommodation for the 
public without it — and that the man seek- 
ing the license is wholly unfit to conduct 
such a business. 

The Judge looks again at the law, 
takes in the situation, says the law allows 
the license, and he is sworn to carry out 
the law, and he grants it. 

He clothes that man with authority to 
do his death work another year, and 
hides behind his oath while he does it. 
He grants a man full liberty to rob men 
of their health and their senses, and to 
corrupt their morals, till they bestialize 
themselves, and rob their wives and chil- 
dren of food and clothes and all family 
comforts, and then justifies himself in 
spreading such misery and death, in the 
fact that he has taken an oath to keep 
the law that allows it. Did that Judge 
do right in granting that license? God 
knows he did not. Was he bound to keep 
an oath to crush and rob, and murder 
men, women and children? No, ten 
thousand noes ! What was his duty in 
the situation? To not grant the license. 
To break such an oath. It was a wicked 
oath to take, and the only righteous 
thing to do was to break it. Step down 
ofif the bench and lay down an office that 
bound him to curse his fellow. 

No man can be bound by oath or any- 
thing else, to hurt, harm and curse his 
fellow man : a man is bound to do right, 
ever and always do right ; and to the 
winds with oath, pledge, promise or any- 
thing else to the contrary. It Js a 
monstrosity in morals to say that a man 
must do wrong because he has sworn to 
do it. He has a double sin to bear in 

June, 1910. 



that case, and is loaded down with guilt 
twice told, who carries out such a wicked 
oath. First, in that he took the oath to 
do the wrong, and second, in doing the 
wrong he took the oath to do. Did 
Herod the Great do right in making oath 
to that fooHsh dancing daughter of 
Herodias, that he would give her, to her 
wishes, even the half of his kingdom? In 
no sense. It was to an amount unknown, 
he promised, and, in a sense, unlimited — 
wide as the range of the desire of a 
capricious girl, and her mother behind 
her. And when they would have tiie 
head of John the Baptist, did he do right 
to murder this man of God, to keep his 
oath ? A thousand times no ! 

There was no justice, righteousness, 
decency, morals or good sense, in his 
utterance. ''Nevertheless, for the oath's 
sake, and them, which sat with him at 
meat, he commanded it to be given her." 
His oath was the silly dawdling of a 
drunken brain, — the outcropping of a 
low, vulgar, drunken carousal. It had 
no binding force. The keeping of it was 
an atrocious, unpardonable murder. In 
all the annals of history, there is no 
more cruel, inexcusable, and cold-blooded 
murder than that embodied in this record : 
"And he sent, and beheaded John in 
prison, and his head was brought in a 
charger, and given to the damsel, and 
she brought it to her mother." 

It was an act that demanded a like 
fate for himself, soon as speedy justice 
could reach the sentence. 

Never did mortal man more certainly 
deserve to die at the hands of the execu- 
tioner than did that wicked king for 
keeping that wicked oath. Were the 
forty men who bound themelves that 
they would neither eat nor drink till they 
had killed Paul, guilty when they broke 
that oath ? No ; it was their duty to break 
it ! God would not let them keep it. 
They were guilty in taking it, but in- 
nocent in breaking it. A truth, as 
veritable as God's name, throne and 
government, is, that man can never do 
wrong, ought not, must not, shall not 
do wrong; and a thousand oaths will not 
place one scintilla of obligation on him 
to do it. 

Eternity is too long, and im,mortality 
too boundless, for a man to play with 
right and wrong; to think to change 

what is absolute as God Himself, bv 
profane oath or any false pretence ! An 
oath put in as an excuse for an evil deed, 
may have its weight with thoughtless 
men, but it will not be so much as 
mentioned before the judgment throne 
of God. 

While the oaths made use of by these 
fraternities are on the face of them im- 
moral, extra-judicial and profane, never- 
theless they are wrought into a strong 
wall of defense for the institutions. More 
than any other one thing, the strength 
of their citadel rests upon their system of 
oaths. Levying upon a sort of universal 
instinct, that there is something solemn, 
impressive and binding about an oath 
(as there is — ought to be in a rightful 
oath), they marshal all this sentiment, 
with all they can add to it, to make the 
candidate feel its sacred bonds. 

They divide it, and specify, and add 
vow to vow, and bond to bond, to 
strengthen it, and, after the oath, 
penalties wide, varied, murderous as the 
imagination can conceive, or ingenuity 
can contrive. It cannot be amiss right 
here to give a brief extract from these 
penalties attached to different degrees, to 
show to what extent the unbridled in- 
vention can go. The Fellow Craft 
swears to be having "his left breast 
torn open, heart plucked out and given 
as a prey to the beasts of the field, and 
the fowls of the air;" the Master 
Mason, to having ''his body severed in 
twain, his bowels taken from thence and 
burned to ashes;" the Past Master, to 
''having his tongue split from tip to 
roots;" the Most Excellent Master, to 
"having his heart taken out and ex- 
posed to rot on a dung hill;" the Royal 
Arch, to "having his skull smote off, and 
his brain exposed to the scorching rays 
of the meridian sun." And once more, 
the Knight of the Red Cross swears to 
"having his house torn down, the timbers 
thereof set up, and himself hanged there- 
on, and when the last trumpet shall blow, 
that he be forever excluded from the 
societv of all true and courteous 

For what purpose can such an ap- 
palling catalogue of penalties be attached 
to their oaths? 

In course of justice, where life is at 
stake in the testimony of witnesses, there 



June, 1910. 

is nothing but the plain petition "so help 
m,e God;" or when the highest officer of 
a nation is installed, upon whom the 
mighty responsibilities of a government 
depend, it is only the solemn utterance, 
"As you shall answer to God :" but when 
it is to keep secrets of a lodge, — then 
must be added every conceivable mutila- 
tion of the body, horrid death and burial 
of the same, not stopping short of the 
everlasting banishment of the soul from 
the presence of God for the least viola- 
tion of the oath of secrecy. Why this 
unmeasured care and caution in keeping 
this secret-guarding oath? Why this 
thousand times more concern to keep a 
senseless secret than the combined con- 
cern for all the other oaths concerning 
property, character, life, interests of 
family, church and state ? It can only be, 
to burn into the mind and heart of the 
none who takes them, that his obligation to 
the lodge is higher than the obligation 
to his home, the Church or the State ; that 
he is more bound to keep the secret of 
a fellow-Mason, whether he be right or 
wrong, murder and treason not excepted, 
than he is to discharge any obligation to 
the State, to the Church, or as a father, 
husband or brother in the home. 

Is it any wonder that, under such an 
array of alarming, terror-striking penal- 
ties, the poor, feeble church member, with 
all too slight a knowledge of the church, 
or hold upon it, should be led to say, that 
if he had to give up the Church or the 
Lodge, he would give up the Church? 
That is, he is so crazed, frightened and 
deluded, that he would rather give up the 
Church, with its word of life, its spiritual 
joys, its heavenly companionships, its 
God and Christ, and Spirit of all grace, 
its blessed hopes, immortal joys and 
eternal salvation than a Christless lodge, 
a hollow life deception and a delusion and 
snare in the end. The enemy of souls 
could not contrive a shrewder plan to 
entrap souls, and wind them into the 
coils of his kingdom, than that of 
frig^htening men out of the Church into 
a lodge that promises a religion and has 
no salvation. 

Another cruel deception, fortified at 
least by such murderous penalties, is 
that of propagating the living lie, that 
the man who breaks one of these oaths, 
loaded with such penalties, is a perjurer; 

and hence they follow him with all sorts 
of maligning and slanderous epithets, 
such as guilty wretch, perjured villain, 
vile apostate, and such like. 

Such charges are a gross delusion, a 
scurrilous slander, and a burning false- 
hood; and yet so persistently have the}/ 
been hurled at and hounded upon 
seceders, that there are some well in- 
formed people, and even ministers, who 
will say they do not approve of Masonry, 
"but if a man has taken their oaths, he 
is perjured, and not to be believed, if 
he does not keep them." No viler slander 
ever was uttered, though it falls from the 
lips of a minister, than that a man who 
breaks such a useless, heartless, religion- 
less oath, bound by such God-dishonor- 
ing penalties, is guilty of perjury, and 
ought not to be believed. 

I, as a minister, unhesitatingly assert, 
that he is a thousand times more to be 
believed than if he had kept such an 
oath. Blackstone says ('Book IX, p. 
137) : "The law takes no notice of any 
perjury but such as is committed in sonje 
court of justice having power to ad- 
minister an oath, or before some magis- 
trate or proper officer invested with 
similar authority in some proceeding 
relative to a civic suit or criminal prose- 
cution ;" that is, a Lodge oath is in law no 
oath at all, and to break it is no perjury; 
and while in law it is no perjury, in 
morals it is duty — just as much a duty to 
break it as it was a sin to take it. 

This brings us to the practical 
question, What should be done with 
Masonic oaths or, in other words, what 
ought men to do who have attempted to 
bind themselves by them? There are, 
at least, two things each one so en- 
tangled should do: ist, make a clean, 
full renunciation of them ; and 2nd, pray 
God to forgive him for ever having 
taken them. 

This earth is too little for such a 
system of sworn secrecy. Too mariy are 
the poor, miserable objects of charity, 
and too widely are they scattered over 
the earth, to have great moneyed corpora- 
tions gathering into them the strong, 
able-bodied men who need no charity, 
and discriminating against the lame, and 
the blind, the maimed and diseased, who 
need help. The Church of God, that 
makes her charities, privileges and 

June, 1910. 



blessings free to all, to the halt and the 
lame, to cripples and idiots, is institution 
enough for this world. There isn't 
room for false substitutes and sham 
systems of charity. God has furnished 
the one ; and it is system enough to save 
the world. The devil has attempted to 
counterfeit it, in his attempt to provide 
another system, whereby to destroy the 

The charge that is made against those 
who have seceded from the Lodge, and 
renounced their oaths, that they are per- 
jured persons, is as false as it is unjust, 
and as base as it is false. It is an 
audacious and outrageous slander. They 
are not perjured, they are honest men. 
Their renouncement of such an oath, or 
rather pretence, is an additional evi- 
dence of their true, genuine Christian 
character. Their exposure of it, makes 
their statement more trustworthy, more 
to be believed, than if they had con- 
tinued under what they came to feel were 
wicked bonds. 

The worth of their testimony now is 
the worth of a man converted to Christian- 
ity, in comparison with that before his 
conversion. Instead of discount of 
character, it is elevation ; instead of der- 
ogation, it is increase of credibility. 
The friends of righteousness must rally 
to the aid of the man who has courage 
enough to break off his sins by righteous- 
ness, defend him and stand by him, 
throw back the foul aspersion of perjury, 
and claim for him heroic righteousness. 

Presumtion indeed of a high-handed 
character for a secret society to load a 
man down with pretended oath obliga- 
tions, backed up with hideous penalties, 
then cry perjury when the man gets 
his eyes open to see the evil of his situa- 
tion, and comes out from it. It is the 
cry of ''thief" by the thief himself, or of 
''mad dog" from him who would turn 
the scent along another trail. 

If there were a bolder frontage offered 
to the seceder, and a wider door of ac- 
cess to him, multitudes more would come 
out of the coils into the liberties of the 

A word as to the demoralization of the 
oath in our land. It was designed to be 
an institution of the greatest importance 
in our system of government. 

The foreigner, before he can have the 

franchise, must swear the oath of 
allegiance. Every officer elected to make 
or execute law, must take the oath. The 
judge on the bench, the Juror in the box, 
the witness before him, the citizen who 
returns his property to the assessor, the 
soldier who enlists in the army, the 
mariner in the navy, the whole multitude 
of officers, deputies, and substitutes that 
touch the law, in court house, and post- 
office, are bound by an oath, and it is 
right; and had the oath been held up to 
its designed sacredness, nothing had 
been a stronger bond of uprightness than 
to call every man into the presence of 
God, and bind his conscience to God and 
His throne. But, alas ! it is like what the 
prophet said of truth, "It is fallen in the 

The oath is too often the merest form 
— a cloak to hide wrong, falsehood and 
deeds of darkness. It is often taken 
heedlessly, and the obligation of it not 

Lawyers and judges say there is an in- 
creasing difficulty in sifting and weighing 
testimony, and discriminating between 
what is true and false by reason of dis- 
regarding the sacredness of an oath. 

Unfortunately the fathers of the 
country have not held its form and 
manner of taking, to the high standard 
it should have been, which fact has given 
it a loose drift. 

Graft, perfidy, bribery, official cor- 
ruption, license courts, police records, all, 
all show the oath to be trailing in the 
dust; and this fact opens the way for 
men, organizations and societies, tobandv 
it about in any way to suit their own 

WjCre we asked what should be done 
to right up the oath in the land, we might 
reply : 

I. Let the Church and people of God 
get another hold on the true nature of the 
oath as an ordinance of God. lift it out 
of the mire, and press it upon men as 
that that binds the soul to God, His 
throne and eternity. 

II. Let the government relieve it from 
its improprieties, demand its sacred ad- 
ministration, and see to its faithful ob- 

III. Let the true nature of an oath be 
taught in our public schools : every 
citizen needs to know it. 



June, 1910. 

' IV. Let every association that doesn't 
need an oath, abandon the pretence to 
it, — give it up; make free everythhig 
that is right and good, and abandon 
everything that is not good. The moral 
world would make a long stride upward 
if the oath were put to, and kept in, its 
right place. 

The prophet Hosea tells us that "God 
has a controversy with the inhabitants of 
the land, because there is no truth, nor 
mercy, nor knowledge of 'God in the 
land." He then adds: "By swearing, 
and lying, and killing, and stealing, and 
committing adultery, they break out and 
blood toucheth blood." The swearing 
here alluded to will include cursing and 
blasphemy, but as well involves in its 
meaning, all forms of profane and sin- 
ful oaths, all false systems of sham 
oaths, and pretences of appeal tO' God, 
that He has no part in ; and for these the 
prophet says, "Shall the land mourn, and 
everyone that dwelleth therein shall 
languish." That is, one of the burdens 
that crushes the land into mourning, and 
makes every dweller in it to languish, is 
false swearing. It touches our lives, our 
homes, our social functions, our courts 
of justice, with its burdens in a thousand 
ways. It leads to mourning, socially, 
religiously and politically. 

Out of all the evils, then, that inhere 
in the fraternities of secrecy, and they 
are many, we would select two, that stand 
out as mountain peaks above the ordinary 
range lines: one of these is the false 
religion, that pretends to save men and 
has no salvation in it, that only deludes, 
deceives and sends its victims to a hope- 
less eternity ; and the other is its system 
of false swearing, that draws men into 
its coils and ensnares them in a cruel 
bondage ; that dishonors God, profanes 
His ordinance, and dooms men to a grief 
and disappointment from which there is 
no recovery. 

Let our testimony, then, against the 
lodge system continue to be pointed, 
clear, sharp and unflagging against their 
false religion, and their ensnaring oath 
and vows ! 

Beaver Falls, Pennsylvania. 



It is a relief to sensible men and 
women that there is less talk than there 
used to be on this topic. Instead of 
hearing how benevolent lodges and 
lodge men are, we are now told that 
secret orders ae business associations 
and that men cannot draw out unless in 
some way they pay in. This is more 
honest, if less picturesque, and in this 
as in all other cases honesty is the best 

With less talk about benevolence there 
is perhaps a bit more of the real thing 
in the lodges. For instance, lodge 
homes for the aged and the young are 
increasing rapidly. I think there are ten as many now as there were forty 
years ago. 

Always, however, lodge benevolence 
has consisted, so far as there was any, in 
getting other folks to take care of brother 
lodge men; i. e., lodge men got other 
lodge men on to the tax payers, or in 
some way saddled them, on to the backs 
of other people, who carried them on. 
A marked instance of this sort has just 
come under my notice. I do not give 
names and dates though I can do so. 
The case is typical, not solitary, and 
from it many can understand how in- 
competent preachers, teachers, civil or 
military officials have been kept at public 
expense without going as inmates to 
public institutions. 

Settling a Preacher. 

Not long since a minister was sent to 
a Home Mission center to build up a 
church. He was to receive a thousand 
dollars a year from the Missionary so- 
ciety and five hundred dollars a' year 
from the people where he preached. He 
had scarcely reached his field when he 
told some brother Masons in the church 
that he needed five hundred dollars to 
move his family. They went to the bank 
and borrowed money for him, under- 
standing or saying that they understood, 
that the money was advanced as a loan 
and that he would repay it. 

After a little time, however, he was 
publicly thanking the congregation for 
their kindness and among other things 
thanked them for giving him the five 

June, 1910. 



hundred dollars to move his family. 
Mea*nwhile the Masonic brothers, who 
had borrowed the money for their 
brother Mason as individuals, asked the 
trustees of the church to assume the 
debt for the church and it was so done. 

The Masonic preacher, while he was 
drawing fifteen hundred dollars a year 
from the church for service for it, was 
also drawing thirty dollars a month 
from the Masonic lodge for some clerical 
work which he did for it. Some 
persons sav that he did more work for 
the Masons than for the church. 
Whether this was or was not true the 
church did not prosper. There was no 
Sabbath school, no prayer meeting and 
only one sermon on the Sabbath. His 
successor was told that he did no pastoral 
work, but spent much of his time in the 
Masonic lodgeroom where he had his 

After the church had wearied of him, 
he resigned and left town. Coming back 
after his family, he was in town about 
three weeks, during which time he did 
not attend the church of which he had 
been pastor, or call upon his successor, 
though the latter called promptly upon 

No doubt it was considered a notable 
instance of lodge benevolence, when the 
Masons so instantly secured for him the 
five hundred dollars he wished on his 
arrival in the town. But it was not so 
nice for them to cast the load on to the 
church and leave the note in the bank for 
his successor to pay. 

Then too, it is to be remembered that 
a Missionary society was collecting a 
thousand dollars a year to support this 
Free Mason, and the church was paying 
him five hundred more, while the lodge, 
which paid him onlv three hundred sixty 
dollars a year, had most of his time and 
apparent interest. 

If this were a solitarv instance it would 
be bad enough, for such events are 
deadly to the souls of all concerned. Un- 
fortunatelv men unfit for their trust are, 
by this same underground influence, put 
into places of trust in schools, churches, 
armies, courts, etc. etc., where they 
secretly serve the secret orders, which 
put them in place and injure, if thev do 
not destroy, the legitimate institutions 

which they profess to serve and from 
which they draw their support. 

Supporting a Teacher. 

An instance in the school world only 
the other day was brought to my at- 
tention. A teacher said to be notoriously 
incompetent was made by this under- 
ground, masonic influence Superintend- 
ent of Schools. He was continued in 
office against the protests of the citizens 
until the opposition grew too important 
to be ignored, and now the same secret 
order is apparently working to give him 
a higher educational position. 

In other words lodges do not do good 
to their members at their own expense. 
They in one way and another saddle 
them on the various legitimate in- 
stitutions of society, where they may be 
supported by those who are not lodge 
members, while they work for those 
who are. That clearly exhibits the 
character of such orders, beginning in an 
avowed selfishness they at once develop 
a secret dishonesty. 

Prolonging War. 

In time of war it is easy to see that 
the lodge favoritism involves the guilt 
of treason. An officer sworn into the 
service of and paid by the United States, 
is in secret masonic communication with 
officers of an army which is seeking to 
destroy the United States. What effects 
do such secret communications have on 
the conduct of the war? Beyond doubt 
thev must weaken and confuse it. Thev 
must lengthen it and thus increase the 
loss of life and the money cost. Why is 
this done? To help lodge men and 

We have thus added evidence as to 
the character aiUl tendency of secret or- 
ders. Always and everywhere they are 
enemies of the home, the church and 
the state — the three divine institutions, 
which God has created for man's com- 
fort, education and holiness. And wo 
have here also a clear intimation of the 
attitude which every Christian should 
occupy toward these secret enemies of 
God and man. 

"Ye that love the Lord hate evil." is 
the dictate of common sense as well as 
Scripture. It is more than this, it is a 



June, 1910. 

statement of a natural law of the spiritual 
world. If a man loves his home, his 
church, his country, he will naturally 
hate a sly, secret, underhanded order that 
professes to antagonize none of them, 
but really destroys them all. How can 
churches live under such men as our 
story reveals? How can nations live, 
if officers they support are in secret 
correspondence with their enemies ? 

riasonry in Mexico. 

It is to be admitted that lodgism in 
abnormal states of society rnay ac- 
complish a real service for mankind. 
There is no doubt that it has done this 
in the country above named. Mexico 
has been for hundreds of years under 
the awful rule of Spain and Rome. 
Priests and soldiers committed most of 
the crimes, but were not answerable to 
the civil courts. They owned vast areas 
of the most fruitful land, but paid no 
taxes. Of course Masonry was not 
necessary to break this civil and ec- 
clesiastical despotism. The same battle 
was fought through in England by other 
soldiers with better results. 

But no man can be in Mexico and see 
the tremendous results of the administra- 
tions of Juarez and Diaz, without being 
grateful for their work. No monk or 
nun can walk the streets of a Mexican 
city in the garb of his or her order. No 
number of persons greater than five can 
live in one domicile as a religious 
fraternity. The power of Rome over the 
state is destroyed. The power of Rome 
over the people is not destroyed. In the 
end there must be agreement. 

In the United States 

the power of Rome over the people is 
small; over the state it is great and in- 
creasing. Here also in the end there 
must be agreement. "A house divided 
against itself cannot stand." Ritualism 
in any of its multiplied forms is the 
enemy of righteousness. Its history is 
bordered in black and written in blood. 
The hypocrisy and fraud such as we 
mentioned at the beginning of this letter 
do not spend themselves in an hour. 
They seek out and corrupt the very 
centers of national life. Two things 
therefore surely follow: ist, Being thus 

evil God will surely destroy them in 
time; and 2nd, we being His children 
are bound to stand for Him and His 
church against them at every cost. 

Fraternally yours, 

Charles A. Blanchard. 


''There are two opposite ways by 
which some men get into notice," re- 
marks Irving in the course of his de- 
scription of Wouter van Twiller; ''one 
by talking a vast deal and thinking a 
little, and the other by holding their 
tongues and not thinking at all. By the 
first many a vaporing, superficial pre- 
tender acquires the reputation of a man 
of quick parts ; by the other many a 
vacant dunderpate, like the owl, the 
stupidest of birds, comes to be compli- 
mented by a discerning world with all 
the attributes of wisdom." 

Not alone does the head-light of 
American literature throw a ray into the 
haunt of the night-bird ; for in that ex- 
quisitely fi.nished classic of English 
poetry, Gray's Elegy in a Country 
Churchyard, the same round-eyed, blink- 
ing type of stupidity betrays itself by 
disturbing the silence when "all the air a 
solemn stillness holds," 

"Save where, from yonder ivy-mantled 
The moping owl doth to the moon 
Of such as, wandering near her secret bower, 
Disturb her ancient, solitary reign." 

Returning from the graver poet of 
England, for whom we just now left the 
prose humorist of America, we find our 
own merry Vermont poet familiar with 
this bird of international repute. Warmly 
commending, to begin with, Sancho 
Panza's "man who first invented sleep," 
then turning to pay a left handed compli- 
ment to its fanatical disturber, the wor- 
shiper of the rising sun, he thus proceeds : 

" 'Rise with the lark and with the lark to 

Observes some solemn, sentimental owl; 
But ere you make yourself a fool — or fowl. 
Inquire, yourself, about their rise and fall, 
And whether larks have any beds at all." 

June, 1910. 



This threefold testimony cannot be 
broken; it must be conceded to contain 
both truth and poetry. No wonder, then, 
that in concealed cages of the fraternal 
Zoo, along- with Beavers, Eagles, and 
other specimens of the lower orders, we 
also find Owls hiding in the dark. This 
breed is migratory, or at least it has 
haunts here and there with i6o,ocxD oc- 
cupants representing "the stupidest of 
birds." "Nest of Owls Hatched," is the 
heading under which a newspaper re- 
ports the organization of a local "Nest" 
— ^bird talk for lodge — when "refresh- 
ments were served and a smoker social 

"When cats run home and light is come, 
And dew is cold upon the ground, 

And the far-off stream is dumb, 
And the whirring sail goes round; 

Alone and warming his five wits. 
The white owl in the belfry sits. 

"When merry milkmaids click the latch, 
And rarely smells the new-mown hay, 

And the cock hath sung beneath the thatch 
Twice or thrice his roundelay; 

Alone and warming his five wits, 
The white owl in the belfry sits." 


A National Masonic Memorial Asso- 
ciation was formed on Washington's 
birthday at Alexandria, foT the purpose 
of erecting there a Masonic temple to his 
memory. Many grand masters and 
distinguished men, including Secretary 
Dickinson of the War Department, at- 
tended the celebration. The new temple 
will stand on a street now called by the 
name of its young surveyor, and not far 
from Christ Church, which he attended. 
So, too, does the old lodge, which so far 
as we know he did not attend, though for 
one year his name was used as that of 
Master. We have Masonic information 
that during the whole period his face 
was not once seen in the lodge-room. 
where a deputy master invariably pre- 

It is, likewise, Masonically stated that 
'Washington never made proficiency in 
Masonry, and took no further degrees 
or official honors in regular course. Hi? 
mastership was honorary, and not attained 

by regular routine, nor, as has already 
been indicated, executed in any actual 
way. Though he surely did take the 
Entered Apprentice degree when he was 
twenty years old, and the other two 
common degrees when he became twenty- 
one, he appears to have treated the 
"child's play," as he termed it, in a half 
tolerant, half neglectful way. Chief 
Justice Marshall was another neglectful 
Mason, though his associate and biog- 
rapher "never heard him utter a syllable 
on the subject." It was a lodge com- 
mittee which found and reported that he 
was not, as had been supposed, a grand 
master. When a clergyman showed by 
what he wrote in a letter that he had the 
same idea, Washington corrected what 
he called an "error," not only declaring, 
"The fact is, I preside over none," but 
adding that for thirty years he had not 
been in one. Although he did say that 
Masonry was capable of being used "for 
the worst of purposes," there seems to 
be no need of trying to make him appear 
an active opponent of Free Masonry. He 
treated it with courtesy rather than with 
attention. At least this is an impression 
easily gained. The Alexandria Temple 
ought to contain an original photograph 
of King Solomon, taken in London in 
1 7 17, when Grand Lodge Masonry began 
its existence. 


A Massachusetts newspaper of na- 
tional circulation lately said in an edito- 
rial paragraph : "The State Senate be- 
gan the week by giving a unanimous 
voice, with one exception, for the bill to 
make Columbus Day a legal holiday. 
This is an amazing performance, and the 
average citizen will wonder what it can 
mean. It has been known that the 
Knights of Columbus throughout the 
country have undertaken to foist this 
holiday upon a public already sufficiently 
supplied with holidays, but that is net 
reason enough. If a secret order can ac- 
complish this thing in one instance, why 
not in numberless cases? Perhaps the 
honorable senators were voting in a 
Pickwickian sense, and rely upon the 
House to stop this foolishness. That is 
reversing the usual order of things, but 



June, 1910. 

the people certainly expect their repre- 
sentatives to put a quietus on Columbus 
Day. We do not need it, and it would 
be a public nuisance if established." 

Well and wisely said, yet why not say 
now one thing more ? Americans do not 
seem to need a sectarian holiday, and it 
might be worse than an ordinanry nui- 
sance if we had one. The Roman camel 
is forever poking his nose around the 
Beacon Hill tent. 

But the Massachusetts legislature is 
making a record in secret society voting, 
and let us hope it will find a period be- 
fore this grows very long. There is, 
beyond doubt, a purpose in connection 
with the K. of C. holiday to promote that 
union of church and state in America 
from which glittering prize the Italian 
eye is forever unable to turn. This com- 
bines with secret society hankering after 
recognition, in giving force to the pres- 
ent effort. But if every bird of the 
secret brood is to have a page out of the 
calendar to line his special nest, it will 
not be long before all we shall know 
about a day of the month will be that this 
is Eagles day, and this Owls day and so 
on. Why should nonsense be legalized? 
Why should all America stand still to see 
a foreign procession go by ? 

The head of the Knights of Columbus 
in California, a former pupil of his 
later correspondent, the Papal Secretary 
of State, said in an article relating to his 
order, "To cope with these steadily in- 
creasing bigoted and prejudiced Eastern- 
ers, the Knights of Columbus have an 

enormous work to do Let us 

hope the day will come when the vigor- 
ous East, with its teeming Catholic popu- 
lation, will sustain the West and con- 
verge their lines until their hands meet 
in a clasp that will signalize the control 
of the country for the faith of Columbus." 

They would not control the country 
long before its education would be under 
Roman control ; Protestant education, 
like Protestant worship, would be for- 
bidden — as, indeed, would be any educa- 
tion that was not sectarian in a positive 
sense. Children of Protestant parents 
would be obliged to attend the second- 
rate schools, and their parents would have 
to attend Mass in Catholic churches. As 
far in this direction as would be practica- 
ble, and as soon as practicable, this secret 

order would hurry us ; and to help such 
conditions toward earlier consummation, 
a Sate legislature is asked to legalize a 
secret society sectarian holiday. 


In a communication to The New' Era 
relating to secret orders, and inparticula." 
to the Knights of the Golden Eagle, W. 
W. Amos said in conclusion : 

The secret work of the order is what is 
worrying Rev. W. B. Stoddard and his or- 
ganization. We are finding no fault with 
those who do not favor secret orders. We 
only feel sorry for those who are not first 
willing to investigate a cause before con- 
demning it. Every good cause that has 
had birth has had its opposition. We are 
told that the society of which Dr. Stoddard 
is a member was authorized in 1863, for the 
purpose of crushing out the lodge evil. 
That is nearly a half-century. They will 
have to get a move on, or it's dollars xo 
doughnuts whether they don't do secret 
orders more good than harm. 

W. W. Amos. 

The assumption that Mr. Stoddard and 
his fellow workers do not first investi- 
gate, could hardly be more gratuitous or 
more ill-founded. On the other hand, 
few of the ordinary members of secret 
orders can fairly be said to investigate 
them, if we have been able to jud^ 
rightly. What do those say about this 
who finally abandon them, or even some 
of those who remain? D'o they not ad- 
mit that surface knowledge is about all 
to which they or most of the ordinary 
members give attention? 

Mr. Amos thus refers to the familiar 
n. p. d. suspension (none payment of 
dues) which deprives the neglectful or 
unfortunate member of promised bene- 

Now, let us look at the business end of 
this matter. It is a natural consequence 
that there must be an expense to the run- 
ning of an order, the same as in the case 
of the church. Each member is expected to 
keep up his dues. If he becomes in arrears 
or delinquent, after a certain period he is 
not beneficial." 

"Not beneficial," as technically used 
here, means not benefited. The meaning 
is not, as ordinary usage would indicate, 
that he ceases tO' be beneficial to the order, 
but that the order will no further rec- 

June, 1910. 



ognize its promise to benefit him. An 
attempt is made to justify this by appeal 
to the practice of churches, but it seems 
to indicate that the lodge advocate knows 
less about churches and their usage. He 
as'ks : ''How- long will a member be re- 
tained on the church roll who fails to 
pay toward its support? And yet the 
Good Master tells us the blessings of 
eternal life are had without money and 
without price." 

Against his How long? we would like 
to put the question How many? Sus- 
pended lodge members are innumerable; 
can he cite one known church member 
debarred from any service, ordinance, or 
benefit, or from honorable burial, because 
he was poor or even neglectful? 

"The right key" of the lodge is ap- 
proved by this writer ; in connection with 
this it would be well for his readers to 
consider what our Lord and Master has 
approved. Mr. Amos says : "In his 
three motives for joining an order, Dr. 
H. strikes the right key in the third ; 
namely, the union of two ideas, or a 
compact saying I'll help you if you will 
help me." 

Jesus says : "And if ye do good to 
them that do good to you, what thank 
have ye? for even sinners do the same. 
And if ye lend to those of whom ye hope 
to receive, what thank have ye? even 
sinners lend to sinners to receive again 
as much." Luke 6:33, 34- (R- V-) 

Is not this "key" pitched higher? 


A constant reader of our journal who 
has had an opportunity to examine a 
printed circular sent by the International 
Paper Company to its striking employes, 
gives us the advantage of publishing 
extracts adapted to throw light on a 
question in which every person has a real 
interest recognized or unrecognized. 
Public interests as well as private are in- 
volved in every important strike ; some- 
times public convenience is sacrificed, as 
when cars are stopped : sometimes the 
cost of living may be afTected because 
the cost of a year's product is increased 
by damage to business during the year. 


The questions that afYect the public in 
general are of special interest to that 
part of the public which disapproves the 
interference of dark-lantern and star- 
chamber methods with business that 
naturally is open to daylight. 

The printed circular says, in part : "The 
Directors and officials are most earnest in 
their desire that you should each and all 
understand our policy and our feelings 
toward you. We are equally anxious to 
hear directly from you if at any time you 
have any grievances or causes for com- 
plaint. We believe misunderstanding of 
our motives and our attitude toward 
you, probably in some measure brought 
about through misrepresentation, is 
largely responsible for the present strike 

at several of our mills We wish 

you to appreciate, and constantly bear in 
mind, that the Managers and Directors 
of this corporation feel not only that they 
are trustees of the property of its stock- 
holders, charged with the duty to manage 
the property for their best interest, but 
also that they have the duty and re- 
sponsibility of managing the property 
with fairness and justice to the em- 
ployees, .... It is the proper balancing 
of the rights of the stockholders and of 
your rights, that is the problem ever be- 
fore us We would remind you 

that our stockholders are almost as 
numerous as our employees, and that a 
large proportion of them are quite as de- 
pendent for their living expenses and 
comfort upon the income from their In- 
vestment in this Company as you and 
your families are upon your wages. A 
large proportion of our stockholder? are 

women, many of them widows You 

are part of an organization, and each of 
you should feel, as we do, that our in- 
dividual efforts and yours should always 
be to promote the interests of the Com- 
pany as a whole, because only in this way 
can you hope to improve your own con- 
dition. Our interests in this business 
and yours are mutual. Every time you 
do anything that inflicts injury upon the 
Company or its business or property, you 
are equally injuring vourselves and 
making it more difficult for the Company 
to pay you greater compensation for your 



June, 1910. 

We want you to understand clearly 
that it would be a source of great g-ratifi- 
cation to us to be in a position to pay 
you higher wages than you now receive, 
or than you could receive in any other 
organization or company in our industry. 
We would like to have you work under 
the most favorable and comfortable con- 
ditions and in the pleasantest environ- 
ment. This is a part of our policy in 
which we are deeply interested. But 
every time that you injure the Company 
or its business as in this present strike, 
you inevitably defer the working out of 
this settled purpose which we have of 
promoting your welfare. Those of you 
who have aided and supported this move- 
ment, have inflicted a great and unjust 
injury upon the much larger number of 
our employees who are content with ex- 
isting conditions and are anxious to 
work loyally for the Company. A com- 
paratively small number of you forced at 
least a large minority of those who are 
on strike to leave their work and cut 
themselves oft" from their much needed 
wages. . . . If yon have taken this 
disastrous step because of minor griev- 
ances, we suggest, now that you see the 
consequences of your act, that 3^ou reflect 
seriously and ask yourselves candidly 
whether 3^ou have not resorted to a 
remedy much worse than the ills you 
suffer. Would you not have treated the 
Company more fairly, and at the same 
time used better judgment in your own 
interests, if you had come with your 
complaints to us through proper channels, 
instead of seeking relief through the 
mediation of persons who have no' con- 
nection with the Company and no interest 
in its prosperity? 

We wish to make it plain to you that 
we desire onlv your welfare consistent 
with our duty to the stockholders. While 
we are paying the highest wages that 
under present conditions the Company 
can afford, it w^as our intention and still 
is to pay you more just as soon as the 
Company can afford to. We wish to 
pav the highest vx^ages that can possiblv 
be paid in the industry, and if you will 
leave it to us we will work to^ this end 
conscientiously and as rapidly as possible. 
You cannot force the issue ; you only re- 
tard it bv untimely demands 

We wish to have the best work- 

men in the industry in the employment 
of the International Paper Company, and 
the more efficient a workman is the 
higher the wages he is entitled to^ and 
will receive. We cannot employ in- 
efficient and incompetent workmen; and 
the great mass of you', who are striving 
to give the Company 'the best possible 
return for wages paid, should not fa*l 
to realize that inefficient workmen are a 
drag upon you as well as upon the Com- 
pany, and, in taking wages they do not 
fully earn, stand in the way of your 
receiving higher wages for your more 

efficient work ,. .,. . . 

..It is our policy voluntarily to 

accord tO' our employees everything that 
they can justly ask for and that we can 
consistently give. If you co-operate with 
us in our efforts tO' improve the con- 
dition of the Company, we shall the 
sooner and better be able to give you 
your full share in the prosperity which 
we hope will follow and which seemed 
to be in sight when this strike occurred." 
Officers and Directors, 
International Paper Company. 


A member of the examining committee 
of the "Ministerium of the Evangelical 
Lutheran Church of the General Council" 
•^ays that the committee invariably asks 
every candidate for ordination, and asks 
everv already ordained applicant for re- 
ception into the Ministerium. ''Have you 
read this article? (i. e., the one pro- 
hibiting connection with secret so- 
cieties). Are you a member of any secret 
society? Do you intend or propose in 
future to join any?" An affirmative 
reply results in being required to secede 
from the society, or in being rejected al- 
together. The action of the Committee 
is endorsed by the Ministerium. The 
article referred to in the first question, 
reads as follows in Chapter IX, section 
^i, of the Constitution of the Evangelical 
Lutheran Ministerium: 

"It shall be the duty of all ministers 
belonging to this Ministerium to avoid 
fellowship with anv societies or orders 
^or moral and relio-ious ends which do 
not rest on God's Word, or do not recog- 

June, 1910. 



nize the Lord Jesus Girist as the God- 
man and only Mediator between God ani 
man, or which teach doctrines or have 
usages or forms of worship condemned 
m the Holy Scriptures and our Lutheran 
Confessions, or which assume to them- 
selves what God has committed to His 
Church and its ministers ; especially, 
every such society or order as requires 
undefined obligations to be assumed by 
oath without divine warrant. And any 
minister belonging to this Ministerium 
who shall, after due admonition, persist 
in fellowship and co-operation with any 
such anti-Christian society or order, 
whether secret or not, shall be subject to 

when he said they could not be reconciled 
with the laws of God or man. This 
makes endorsement of them by sweeping 
praise, out of place in a Christian pulpit. 


It is a pleasure to record the fact that, 
by decision of the Grand Lodge of In- 
diana, pastors and churches of that state 
are delivered from embarrassment or 
complication through Sunday advertising 
of 'Freemasonry. The trumpet cannot 
now be sounded in the synagogues or at 
the corners of the streets ; for, with the 
single exception of funeral processions, 
subordinate lodges can have no public 
procession on the Lord's Day, and 
Masons who go to church must not go in 
a body. If only this example has in- 
fluence so as to be followed bv other 
orders, what a burden will be lifted. 

Odd Fellows are fond of making a 
show place of the House of God one day 
in the year, while in the lodge they can- 
not have distinctively Christian exercises 
even on that day. Blue Lodge Masons, 
having an identical rule, are inconsistent 
with their regular practice when, on a 
stated date, once in a whole year, they 
parade an imitation of piety. 

The church exists for other purposes 
than to glorify institutions that antag- 
onize it and its principles. Even the ex- 
cuse that the church can teach Christian 
and lodge morals in the same breath, be- 
cause they are theoretically identical, is 
falsely founded. According to Christian 
ethics, some of the teachings or obliga- 
tions of Freemasonry are scandalou^ly 
immoral. John Ouincy Adams told truth 
like a lawyer, legislator, and executive, 
thoroughly conversant with his subject, 


A year ago the Gospel Messenger said : 

People in this free America, as we are 
pleased to call our favored land, do some 
strange things. A few weeks ago Mrs. Alice 
Longworth, President Roosevelt's daughter, 
was invited to lay the corner-stone of a 
postoffice building in Michigan, but had to 
be elected a member of the labor union be- 
fore being permitted to use a small silver 
trowel, with which to spread a little mortar. 
This is foolishness. But to carry things 
still farther, Mr. W. H. Taft, who becomes 
our President this week, had to be initiated 
as a Freemason before being inaugurated. 
There is nothing in the Constitution re- 
quiring a man to become a Freemason, in 
order to serve the people as president, but 
the influences are such as to practically 
bring about that condition. While the gov- 
ernment recognize no religious denomi- 
nation above another, still the Masons, or 
secret societies of some sort, are expected 
to lay the corner-stones for nearly all our 
government buildings. What are we com- 
ing to? Is this country to be ruled by secret 
societies, while the churches are relegated 
to the rear? It looks a little that way. 

In view of recent legislation, actual 
or attempted, state or federal, need one 
word be retracted? Is not every word 
the more emphasized? 


Either a new species or a new variety 
of Owl has been discovered in Tennessee. 
Secession fraternal having taken place 
because insurgents in the order of Owls 
could not carry out their wish to alter 
the constitution, a rival lodge was organ- 
ized. The new kind is called the "Ameri- 
can Order of Owls," John W. Talbot, of 
South Bend, Indiana, appears to have 
been one of the organizers and the 
present supreme president, when his op- 
ponents seceded. How Dr. H. Preston 
Pratt, of Chicago, could at once become 
supreme past president of a new lodge, 
is too deep a question for our knowledge 
of fraternal ornithology. What stumps 
us is that word ''past ;" wc cannot see how 



June, 1910. 

he was past president as soon as he was 
the first president. "Past' 'must be merely 
an element of a formal title among birds 
of that breed, or else the reporter must 
have used the wrong title. The in- 
surgents wished to change the constitu- 
tion in a way to limit the powers of 
supreme officers. Prevented from doing 
this, they flew away. 


One of the latest contributions to^ anti- 
secret literature is a volume of seventy- 
two pages, entitled ''The Scriptures 
Against the Secret Lodge System" from 
the trenchant pen of William Dillon, 
D. D. 

' ''To the making of books there is no 
end," and the miore the better, provided 
all are destined to fill so important a 
niche as this publication fresh from the 
press. The author, a man of mature 
years, has earned for himself the name 
of a vigorous writer, as well as a most 
forcible Bible preacher. 

This work is a masterly marshalling 
of scriptures bearing upon the subject of 
secret societies, supplemented by the in- 
vincible logic of the author. 

It will be read with great interest and 
profit, and we bespeak for it a world- 
wide circulation. 

The price is 25 cents in paper, or 50 
cents in cloth binding, and may be 
ordered from the United Brethren 
Publishing Establishment, Huntington, 


There have been those who tried to be- 
lieve that they believed that man 
descended from the Ape; it is certain 
that men have now descended tO' the 
Monkeys. The Monkey Mutual Aid So- 
ciety had at last report completed prep- 
aration for the big show in its hall, and 
had extended the time of its continuance 
beyond the one week at first expected. 
This was because of the encouraging 
sale of tickets. A w^ell-known barytone 
soloist had been engaged to sing at each 
performance. A professional troupe 
would put on a sketch entitled, "Upper 
Ten and Lower Five." We suggest the 
alternative title. From, Ape to Monkey. 
Vaudeville would be specially produced 

for the entertainment given Sunday 
evening. We wonder if, like the Bar- 
tenders' Union, which elects among its 
officers a bartender chaplain, the Monkey 
M. A. Society appoints a Monkey 
Chaplain. This cage is an interesting 
addition to the growing menagerie. 


Lumbermen may be at times rather 
rough ; yet there seems to be no excuse 
for such treatment as the editor of a 
Missouri paper said was given him by 
the Modern Woodmen. His petition to 
the Court stated that, during his initia- 
tion, he was ''thrown violently to the 
floor, beaten and kicked most unmerci- 
fully while he was blindfolded ;" also 
that, during part of the initiatory cere- 
monies, "two of his ribs were fractured, 
and his side badly bruised." He there- 
fore brought suit against the local camp 
of Woodmen for $10,000 for injuries 
sustained, hospital expenses, and loss of 
time. The paper from which we quote, 
adds : "The case is by no' means ^n 
isolated one. It is strange indeed, that 
men of otherwise good judgment should 
allow themselves to be identified with the 
oftentimes foolish trivialities of the 

8etti0 of ©ur Pori 



April 19th I left Chicago, where I had 
been assisting in the office from the time 
the National Convention closed, and the 
evening of that day found me meeting an 
appointment at the chapel of Central 
College, Huntington, Indiana, an institu- 
tion under the control of the United 
Brethren church, (Old Constitution 

I had the privilege of addressing the 
student body, members of the faculty, 
the pastor of the church with some of 
his congregation, and a number of 
visiting bishops and members who were 
in attendance on annual Board meetings 
of the denomination. 

June, 1910. 


The- three days following were spent 
in visits to Peru and Goshen, where 
conference was had with President 
Bears of the Indiana State Association, 
and with church and college friends in 
Goshen, with a view to arranging for 
the State Convention. 

This Convention is to be held on 
Tuesday evening and Wednesday, all 
day and evening. May 31st and June ist 
in Goshen. 

The opening session, Tuesday evening, 
is to be held in the Assembly Hall of 
Goshen College, by invitation O'f the 
pastor and congregation of the local 
Mennonite church, who regularly wor- 
ship in this commodious and beautiful 

The sessions of Wednesday are to be 
held in the church of the German 
B-aptist Brethren, who are extending to 
us a very cordial welcome. 

On the third of May I went to Fair- 
mount, Indiana, and on the following 
morning presented the subject of anti- 
secrecy in the chapel of the Wesleyan 
Methodist Theological Seminary, and 
at the midweek meeting of the Friends' 

I visited Marion, Indiana, on Sunday, 
May 8th. and delivered three anti- 
secrecy addresses in as many Wesleyan 
Methodist churches. 

These appointments have since been 
met, viz : Kokomo, Courtland avenue, 
Friends' church, Kokomo Wesleyan 
Methodist church, Peru Wesleyan 
Methodist church. In all of these anti- 
secrecy addresses were delivered. In one 
of them I also preached on Sabbath 

To-night I expect to speak in the 
Wesleyan Methodist church in Wabash, 
and the davs to immediatelv follow are 
assigned to various churches in this 
central section of the state, viz : Friends, 
Wesleyan. Methodist, German Lutheran 
and Christian Reformed. 

I think we have reason to rejoice in 
the spirit of fraternity which manifestly 
prevails among the churches, which are 
committed to this reform and in the 
evidence of the working of God's Spirit 
on the minds and hearts of Christian 

people, who have become involved in 
these unworthy lodge relationships. 

I wish to record with gratitude the 
kindness which has been shown to me 
personally in the way of welcome into a 
number of Christian homes for enter- 
tainment. These favors are a real help 
to the cause, saving considerable expense 
to the Association, while they also bring 
comfort and cheer to the worker. 

May 18, 1910. Charles G. Sterling. 


New York City, May 18, 1910. 

Dear Cynosure : To me the month 
passed has been filled with effort, and 
crowned with blessing. 

I have held meetings in Pennsylvania, 
Maryland, the district of Columbia and 
New York. The usual results have 
followed the presentation of the truth. 
Friends are stirred, and encouraged. 
Some lodge people are made angry^ 
while others are more fully converted. 
I found a very large gathering of our 
Mennonite friends at the Kinzer church, 
Lancaster Co., Pa., engaged in a Mis- 
sionary meeting. My coming was late, 
but I was very kindly welcomed. 
Bishop Noah Mack was presenting some 
plain unvarnished truth as I arrived. At 
the close of the address, brother S. H. 
Musselman came and said, "We will 
give you thirty minutes." This announce- 
ment was as unexpected as welcome. 

I need scarcely add I rejoiced in my 
privilege. While the friends were 
shaking my hand, I was told by some 
that they did not think my message very 
popular. I replied that my message 
would not likely be popular with the 
devil, or with some unrighteous preach- 
ers, but I was not then lacking in 

A splendid welcome with the opportu- 
nity to address the students was given 
at Elizabeth, Pa. According to previous 
arrangement with pastor Rev. A. S. 
Shelly, I w^as permitted to present the 
antilodge gospel to his congregations at 
Bally and Boyertown, Pa. Most of our 
friends who had received the cynosure, 
gladly renewed, while several new names 



June, 1910. 

were added to the list. Lancaster, 
Reading, Emaus, and Allentown, Pa., 
did nobly in the support given our 

Baltimore, Md., and Boston, Mass., 
are not running behind. I could give 
but a few days to work in each, but 
found others pushing the work. Meet- 
ings have been held regularly at the 
Boston headquarters, 560 Columbus 
ave., and not a few are helped by the 
light there disseminated. Mrs. A. E. 
Stoddard, the New England secretary, 
is taking a trip to Scotland, Ireland, and 
England, to secure needed rest, and to 
attend a W. C. T. U. Convention. 

In Brooklyn, N. Y., I spoke in the 
New Free Methodist church, Hooper 
street, and the Brethren Mission 
church, 60th street, also in a prayer- 
meeting of the 16th Street Free Me- 
thodist church. 

An hour was very pleasantly spent 
with students oi the Christian and 
Missionary Alliance this city. Last 
evening several spoke in opposition to 
the lodge in the Corona L. I. Mission, 
where our brother Lagville is one of the 
^'standbys." I would gladly write more, 
regarding the friends and these helpful 
meetings, were there space. 

The Empire State is not leading in 
our reform as once, but cynosure lists 
in Brooklyn, in New York City, and in 
other adjacent cities are increasing. Oh, 
that there were a Moses to lead forward 
in this State ! 

At the tim,e of the Morgan abduction 
and murder by the Masons, this State 
was second to none in its opposition to 
the monster evil. There is much 
sentiment, that could be utilized in a 
mighty work, if there were the Moses 
to lead. 

Thank God the light continues to 
shine. If the comet gets by, you will 
likelv hear from me gain. 

W. B. Stoddard. 

some months has closed, and we shall 
soon have good reports from her. 

An article has been received from 
Mrs. Woods, which we have not room 
for, much as we would like to print its 
interesting points. She pictures the 
women going to the lodgebound pastors 
and saying, ''Sirs, our children are 
dancing and feasting, our boys are going 
to the saloons and gambling halls. Can 
you not tell them how to be saved?" 
But the preachers have taken ship for 
Tarshish and, having paid their fare on 
these lodge-ships, have gone below and 
are asleep and heed not the cries of the 
poor mothers. She cries out for some 
way or power to throw the preachers 
overboard out of the lodges until they 
shall repent and begin to pray, and then 
she knows that they will show the people 
the great destruction that is coming 
upon them unless they abandon their 
wicked ways. 

Mrs. Woods closes as follows: "Dear 
Cynosure — You are waking us women 
up, and we are taking a stand for God 
with our Bibles in our hands. You are 
opening our eyes, and many of us are 
coming out of the lodge. God bless 
you. May your pages be read all over 
this broad land." 


Our interesting correspondent from 
the South, Mrs. Lizzie Woods, has just 
begun work anew in the field. The 
school which she has been attending for 


There is before a busy and over- 
burdened editor a voluminous report 
from our Southern agent, consisting of 
twenty-six pages of manuscript= What 
shall be done with it? Our readers are 
waiting to hear from this field. It would 
be a much easier task to publish the re- 
port in full than to condense and ab- 
breviate it for the press, were there 
room. Under the circumstances we can 
give only fragmentary extracts. 

Since Mr. Davidson's last report, he 
has visited various churches in dififerent 
cities in a number of states. He has 
found the churches enfeebled or prosper- 
ous in just such proportions as they 
have been lodge-ridden or free from this 
blighting curse. Under date of April 
2Sth, writing from Springfield, 111., 
Rev. F. J. Davidson says : 

*T euess the old siuards are wondering 

June, 1910. 



why they have not heard - from me 
through the Cynosure since January. 
The facts are these. Three times I have 
ventured out on my Southern tour, but 
was twice overtaken with attacks of 
lagrippe ; once Mrs. Davidson's health 
required my presence at home. In- 
deed, we have both been quite indisposed 
all winter, but thank God, are better now. 
I have done some work for the Master 
and have stirred the enemy to a fighting 

''I am now at the home-city of the 
lamented and beloved Abraham Lin- 
coln, the great emancipator and human- 
itarian. I have longed to see Springfield, 
and the home and statue of Lincoln, 
ever since I was a boy. Thank God, 
that curiosity is now satisfied. There 
is a large number of negroes here, many 
of vv^hom are from the South. Some are 
in very prosperous circumstances. There 
seems now to be peaceful and har- 
monious relations between the races. 
No one seems desirous of repeating the 
unfortunate experience of 1908. 

''The secret empire is supreme ruler 
over all it surveys. The saloons and 
dives are a curse and blight to the city. 
While some churches are doing moder- 
atelv well and winning some souls for 
the Master's kingdom., few are spiritually 
alive. None are free from the lodge 
curse, and few seem wholly free from 
the influence of the saloon. 

''I was very kindlv received by Rev. 
Ivory, pastor of Union Baptist church. 
Avho provided for me while here. This 
is the leading church here ; and. Oh, 
what an influence it could wield for 
good, were it only divorced from secrecy, 
and preachinsf a Gospel of separation 
from the world. 

''I did Quite a bit of missionarv work 
here in distributing literature, and I 
secured a few subscribers to the 
Cynosure. I preached at the Union 
Church and received a collection and 
other encouragements. 

At Clinton, Kentucky. 

"Here I received a cordial welcome 
from Rev. W. G. Faulkner, who kindly 
invited me to preach for his people. Of 
course I accepted the invitation and 
preached at night. I spoke of the sin of 

lodges and their opposition to the 
churches. I also spoke of the drink 
curse. Dr. Faulkner, ahhough a Royal 
Arch Mason, endorsed all I said, and de- 
clared that the church is the only true 
place for the worship of God. Clinton 
is a dry town, and there is no race 
friction here. Several negroes own verv 
neat and valuable homes, well furnished, 
and are making rapid strides upward. 

At Cairo. 

"Here in this lodge-ridden, saloon- 
steeped, modern Sodom, I could not se- 
sure an appointment, nor did I get a 
single subscriber ; but I made several 
visits and distributed tracts and did some 
earnest missionary work. 

At Paducah, Kentucky. 

"Here I was kindly received by Rev, 
V. S. Smith, pastor of Washington 
Street Baptist church, but could get no 
appointment to speak against the lodge, 
nor did I get a single subscriber. Pa- 
ducah, like Cairo, is another rum. 
soaked and secret society cursed citv. I 
visited the Lincoln Public School, and 
by the courtesy of Prof. Jackson de- 
livered an address, and warned the young 
people agfainst the lodge and drink de- 
mon. Paducah and Cairo are the 
greatest secret lodge and crime breeding 
centers between Louisville. Kentucky, 
and New Orleans, Louisiana. 

"My visits at Princeton, Ky. ; Fulton, 
Mound City, Centralia, and Mount 
A^ernon, 111., were largely a repetition of 
the visits already described." 

Under date of May 14th, the agent 
writes from Monroe, La., as follows : — 

"I have made quite a tour through 
Missouri and Arkansas to this point. I 
distributed many tracts, and secured a 
number of Cynosure subscriptions. I 
have been here several days with my old 
reliable and staunch friend. Rev. H. J. 
Florence, who received me royallv and 
was glad to welcome me back to the 
South again. Monroe has made won- 
derful improvements since 1900. and 
the negro has kept pace with the up- 
ward strides. Secretism is as strong as 
ever here, yet there are a few old 
Cynosure readers who are still loval. 



June, 1910. 

^i\t Poiuer of tfje Secret Cmptre 


A Declaration of Independence — Not 
of 76.— Sam Toller Missing. 

''If I really thought any harm had 
come to Sam," said my grandfather, as 
he stirred his cup of rye coffee rather 
uneasily, "I couldn't rest till the neigh- 
borhood had been searched ; but he 
Avas such a queer fish, it Avould be just 
like him to take himself off on the sly 
and let nobody know. I only wish I 
could be certain nothing had happened 
to him." 

But Miss Loker, in whose good graces 
Sam had never stood very high, rather 
scoffed at my grandfather's fears. For 
her part she thought it was a good 
riddance, and as for hunting for him, 
they might as well hunt for last year's 

"And Sam didn't drink. He couldn't 
have stepped off the bridge and got 
drowned like Homer Sprague," put in 
my mother. 

As Sam bore the character of a kind 
of half tramp from whom erratic 
leave-takings were to be expected, his 
first advent in Brownsville having 
been on much the same sudden and un- 
explained order as his going, his dis- 
appearance Avas more of a puzzle to us 
than an actual anxiety. He had, in 
truth, one of those unsettled, roving 
natures, to be found more or less in all 
nationalities, and perhaps as often 
among a staid New England pop- 
ulation as anywhere, though in the 
simple times of which I am writing, 
when the yearly rush of summer travel 
was a thing yet to come in with the 
age of steam and telegraphs, we had 
not earned our present reputation of 
being about the most restless and 
change-loving of any civilized people 
on the face of the earth. 

"I'm sure it's clear money in my 
pocket to have Sam go," said my 
grandfather, draining his coffee cup, 

though with an air that was far from 
being exactly satisfied. "He had good 
living here and more wages by half 
than the work he did w^as worth ; he's 
welcome to better himself if he can." 

Joe alone, of all the family, proffered 
no remarks, but on getting up from the 
table he slipped three or four dough- 
nuts into his pocket, together with a 
large piece of shortcake, and coolly ap- 
propriated the two boiled eggs that 
were left in the dish. Joe's appetite 
was always good, even for a growing 
boy, but so extensive a lunch as this 
made Miss Loker stop short in her 
task of clearing off the table and even 
startled my mother into saying, — 

"W'Tiat on earth can 3^ou need of so 
much luncheon, Joe?" 

Here my grandfather roused up : 
"Let the boy have all he wants, 
Belinda. Nobody shall be pinched for 
victuals in my house." 

And Joe left the table in triumph 
with his spoils. 

I could not help believing in the 
reasonableness of the general theory; 
at the same time a thought of poor 
Gus Peters, whose blood — unavenged 
save by that nameless Nemesis which 
has tracked the footsteps of every 
murderer since Cain — the earth had 
drank in as quietly as the summer 
showers and made no sign, sent 
through me an involuntary shiver. 
But I kept it to myself, there being not 
the smallest basis for any absurd fear 
of a similar fate for Sam, as the few 
random threats uttered in the lodge 
meeting had been speedily silenced by 
the calmer counsels which finally pre- 
vailed. I followed my grandfather into 
his own private room — four-windowed, 
freshly-sanded, with a great solemn- 
looking secretary in one corner and a 
massive silver watch ticking away on 
the mantel just as it had ticked in my 
childish ears, with its accents of awe 
and mystery, like a voice out of the 

June, 1910. 



unknown and the infinite, a prophecy 
without words, dimly revealing the 
heart's own secret of joy or sorrow, 
solemn or glad, as it measured off the 
pulse-beats of a passing life, or ticked 
away the happy moments before the 
bridal. O, my grandfather's old watch! 
Though it long since went the way of 
all mortal things, heaven keep its 

''The fact is," said I, for I had fol- 
lowed him into this, his own sacred and 
peculiar sanctum, for no especial reason 
except to tell him what could not well 
be revealed to the un-Masonic ears of 
my mother and Miss Loker : "Sam's 
foolish tongue has got him into trouble. 
He's never been a Mason, he confessed 
that ; but somehow he's got hold of a 
good many of the secrets and has been 
pretty free with them. Joe has been 
hinting about it all along, but I never 
paid much attention to him till the 
other night, when I was summoned 
before the lodge to tell what I knew 
of the matter, which was precious little. 
But I talked to Sam and told him if he 
would only take the first degree and 
be prudent in future it would stop the 
fuss. He seemed quite willing to do 
so, I thought. He can't have cleared 
out to get rid of joining? That would 
be a joke." 

"But it may be so, after all," said 
my grandfather. "You see, an idle, 
shiftless , good-for-nothing fellow like 
Sam can't appreciate the advantages of 
Masonry. Its rules and regulations 
seem perfect slavery to him. He don't 
want to be industrious, and diligent, 
and self-denying, and all these other 
things that Masonry teaches. And it's 
just so in religion. People don't want 
to join the church because they know 
if they do they'll have to give up a 
good deal they don't want to give up, 
and practice a good many disagreeable 
duties they'd rather let slide. And in 
my view nobody is any better for 
being forced into a good institution. 
And I don't hold either to filling up 
the lodge with members of all sorts by 
cajoling and persuading them in. It's 
bad policy. Time and again that plan 
has been tried in the church and al- 
ways with the same result — weakness 

and corruption. And the lodge ranks 
next to the church in sacredness and 
importance. If a man joins either he's 
got to rise to the level of its claims 
upon him or sink below it, and if he 
does the last it's worse for him and 
worse for the institution." 

And my grandfather, sublimely un- 
conscious of any inconsistency between 
his views, as stated above, and the per- 
sistent "cajoling and persuading" by 
which Mark Stedman and I had been 
drawn into the lodge, proceeded to 
hunt for his spectacles and found them 
on the top of his head. 

"Well, well," he said with a placid 
laugh at his own absent-mindedness, 
"I'm growing old and forgetful. It's 
a good thing for your mother and me, 
Leander, that we've got you and 
Rachel settled down close beside us to 
keep things straight. 1 don't know 
what either of us would do without 

For though my mother had at first 
wanted Rachel and I to set up house- 
keeping in one end of my grand- 
father's house, which was a large and 
capacious one for those days, thus 
thinking to keep us as near her as 
possible, my grandfather himself had re- 
fused his consent to any such arrange- 

"But it will seem so lonesome," 
faltered my mother. 

"We've got Joe yet. He'll keep us 
from stagnating," answered my grand- 
father, with a twinkle of his eye. 
"Young folks ought to have a home of 
their own, if its only one room with a 
cup and plate between them, and the 
sooner they begin the better." 

Accordingly Rachel and I did have 
" a home of our own," only divided 
from my grandfather's by a narrow 
lane ; one of the cosiest, quietest nooks 
of peace, with trees and grass, and a 
bubbling brook not far off, to make it 
beautiful when the long summer days 
should come, bright with unknown 
hopes yet to be, crowning with glory 
and fragrance the end of our first year 
of wedded life. 

"Leander," called out my mother 
from the kitchen door just as I was 
going off. "Do see if 3^ou can't find 



June, 1910. 

Joe. These hickory sticks are too long 
for the oven.'' 

To ferret out Joe from, the multipHc- 
ity of his hiding- places was a serious 
task. But a bright thought struck me 
as my eye fell on Sport, curled up on 
the door mat. Remembering his in- 
nocent treachery on a former occasion 
I whistled to him to come to me. 

''Sport/' I said, 'Vhere's Joe? Find 

The intelligent little animal pricked 
up his ears and looked questioningly 
at me, but on repeated reiterations of 
the command seemed to comprehend, 
and trotted off in the direction of the 
barn. But in vain I called Joe's name, 
while Sport smelled round in circles, a 
bewildered expression on his face, till 
just as I was about to give up the 
search he planted his forefeet on the 
bottom round of the ladder leading to 
the hayloft, and throwing his head 
back began to bark with all his might 
at a certain corner way up in the sweet, 
fragrant darkness. 

I followed the clue, inspired by a 
sudden recollection of the time when 
Joe, wishing to enjoy the fascinating 
History of Henry, Earl of Westmore- 
land, undisturbed by any distracting 
calls from the outside world, had made 
unto himself a species of cubby-house 
in this identical corner, protecting it 
from prying eyes by walls of hay on 
three sides, while a knothole above 
gave light, and a store of nuts and 
apples providently laid in, satisfied the 
cravings of his youthful stomach ; for 
with Joe, as with most boys of fifteen, 
mind and matter stood in very intimate 

Sure enough, a few investigating 
pokes in the hay revealed not only Joe, 
which did not surprise me in the least, 
but Sam Toller also: which latter dis- 
covery, it is needless to say, did sur- 
prise me exceedingly. Sam had his 
mouth full of doughnuts and cheese 
and could not conveniently reply at 
once to my ejaculation of astonish- 
ment, but Joe was equal to the occasion 
and preserved an unabashed front. 

"1 haint done anything I am ashamed 
of yet," he said, sturdily, "or hadn't 
just as leaves grandfather would know 
as not. Sam come to me yesterday and 

said he'd got into trouble with the 
Masons and had got to leave Browns- 
ville, but he didn't know where to go, 
and I told him I'd fix him a place in the 
barn where he could stay till he de- 
cided what to do. That's the long and 
short of it, and if you want to be so 
mean as to tell of us, you can." 

"Well, Joe," said I, as severely as I 
could considering my inclination to 
laugh, "mother sent me to find you and 
you'd better see wdiat she wants done ; 
if you don't, somebody else may be 
along that will let more out than I 
shall. It will be better if you will just 
go peaceably off and leave Sam and 
me to ourselves for a while." 

Joe looked at first as if he was half 
inclined to stay at all hazards, but 
thought it best, on the whole, to take 
the hint ; and thus Sam and I were left 
alone, to make the best we could of the 
rather comical situation. 

"Ye want to know what I'm here 
for," began Sam, who had disposed of 
his doughnuts and was now free to 
talk. "I ain't no fool, Leander Severns, 
but I might ha' kept on fooling you till 
doomsday if I'd been a mind to risk 
having my throat cut across and my 
tongue torn out by the roots and 
my body drowned in Niagary river.' I 
knowed the game wa'n't wuth the 
candle, so I jest owned up." 

"I thought you had too much sense, 
Sam, to be frightened by such bug-a- 
boo stories." * 

"Ye needn't go to pulling the wool 
over my eyes,"answered Sam scornfully, 
"telling me Masons swear to things they 
don't mean. I know too much for ye. I 
s'pose ye'd try to make me beHeve next, 
if ye could, that ye never had a rope 
round yer neck and a Winder over yer 
eyes and made to march round the lodge- 
room from East to West with jest yer 
shirt to yer back. I s'pose ye'll tell me 
now that ye was never knocked down by 
three ruffians and tumbled into a blanket 
and raised up again after ye'd laid in the 
grave fifteen days. I don't suppose such 
wonderful things ever happened to you. 
Oh, no!" 

And Sam chuckled to himself in a 
highly provoking manner. 

This was certainly pressing me hard. 

June, 1910. 



and with Sam, as with Mr. Hagan, there 
seemed to be no method of defense open 
but the very safe, if not remarkably 
original one, of silence, previously spoken 
of as the standing resort of distressed 
Masons when thus driven to the wall. 

"But about jining. as ye kindly axed 
me to," went on Sam, who saw his ad- 
vantage and had no conscience but to 
push it, ''I can see through a ladder 
with any man. They think if they get 
me once safe in I won't dare let nothing 
out ; but I tell ye Sam Toller runs his 
neck into no such noose — not if he 
knows it. And another thing I'll tell ye 
for yer information: you and the rest 
of the Masons have let out more'n I 
have by a long chalk." 

A certain inspired declaration reads 
thus : ''Verily I say unto you, there is 
nothing hid which shall not be revealed 
nor kept secret but that it should come 
abroad." And of nothing on earth is 
this more true than of Masonry, which 
not infrequently, by the very pains it 
takes to keep its mysteries from the 
vulgar eye, unwittingly betrays them. 
The fact is, a system of organized se- 
crecy will surely find, sooner or later, 
that even ''the stars in their courses 
fight against Sisera ;" that the whole 
economy of the universe in general is in 
some mysterious way opposed to letting 
one small part of the human race keep 
undisturbed the exclusive possession of 
any secret whatsoever. And Sam was 
shrewd enough to see that the efifort 
to make him join the lodge was in it- 
self a tacit admission that he had dis- 
covered the hidden things of Masonry. 

"But, Sam," I finally said, "ministers 
and deacons, lawyers and judges, and 
even the Governor of our State belong 
long to the lodge. It is considered an 
honor and an advantage to be a Free- 
mason and here you are running away 
to get rid of it." 

"Wall," answered Sam, picking his 
teeth contentedly with a straw. "I've 
noticed that it is with the Masons 
putty much as it is with the rest of the 
world, ginerally speaking. The big 
bugs at the top get the most of the fuss 
and attention and grand funerals. The 
little bugs have to stay at the bottom 
and take up with the leavings. But 

that ain't the principal pint of my ob- 
jections. j\Iy father was one of them 
that fought the Red Coats at Concord. 
I've heerd him tell many a time how 
they chased the Britishers over the 
bridge and fired at 'em behind walls and 
trees. I'm a free-born American, free 
to think and speak what I'm a mind to. 
I want no Worshipful Master, nor 
Grand Commander, nor Grand any- 
thing else to lord it over me; and I tell 
3^e, Leander Severns, I won't swear 
away my liberty in any lodge under 
the canopy." 

And as Sam thus declared his in- 
dependence there was a real dignity 
about the loose, shambling fellow, that 
inspired me with sudden respect. The 
man in Sam Toller had suddenly risen 
and confronted me and I stood 
abashed before him. W^hat right had 
I to seek to fasten on another the fet- 
ters that I m3^self Avould have gladly 
cast off if I could? And, furthermore, 
it was very plain to see that the figur- 
ative and esoteric view entertained by 
my grandfather regarding the peculiar 
meaning of the lodge penalties was not 
shared by him. He believed that there 
was an actual punishment for the 
Mason who should violate his oath of 
secrecy, and that punishment was — 

"Well, Sam," I said, finally, "I'll tell 
you what you'd better do. Make a 
clean breast of the whole thing to my 
grandfather. He'll find a w^ay out if 
anybody can." 

And accordingly, after Sam had de- 
liberated over the plan for a while and 
concluded that "he'd kinder like to bid 
good-bye to the Captain, who was about 
the fairest man he ever worked for," I 
had the pleasure of ushering that worthy 
into the presence of my astonished grand- 
father, whose portly person fairly shook 
with laughter when he comprehended the 

"Sam, you foolish fellow !" he said, as 
soon as he recovered his gravity 
sufficiently to have the power of speech. 
"This is a free country. Nobodv shall 
make a Mason of you if you don't want 
to be one. Still I think it might be well 
if you left Brownsville a while. The 
affair will all be forgotten in six months. 



June, 1910. 

And then you can come back if you don't 
find some better place. Where would 
you like to go ?" 

'Wall, I've thought over a number of 
places, but couldn't jest make up my 
mind," answered Sam, reflectively. ''I 
did stay at Pemaquoddy one sum.mer — 
hired out to Jake Brown — the meanest 
man. You could have put his soul into 
a bean pot and had room for twentv more 
just like his. And I lived with Mr. 
Greene a while that kept the brick 
tavern in Pembroke. I liked that well 
enough for a spell, but it's an wneasy 
sort of a life and I got tired of it. Folks 
coming and going kinder keeps you on 
the jump all the time ; don't give you any 
leisure at all for serious reflections. So 
I psiilled up stakes and went away from 
there. Then I stayed to Squire Slack's 
a couple o' months. Beats me how he 
ever come by his name, for he was jest 
as tight as the bark to a tree. And then 
there's old Uncle Zebedee; lives at a 
place they call the Bend. I've been a 
calkerlatin' to gO' and see the old gentle- 
man, but I never could get a chance to 
somehow. But now my havin' to leave 
Brownsville seems to be kinder in the 
nater of a Providential opening, as ye 
may say." 

And Sam, who was much addicted to 
tracing the ways of Providence as mani- 
fested in the peculiar phases and aspect 
of his own career, sighed profoundly, — 
a fashion not uncommon with good 
people in all ranks of life when making 
similar reflections. 

"Uncle Zebedee," to whom his heart 
had taken such a sudden yearning, won 
the day ; but there was an affecting part- 
ing between him and Joe before he 
turned his back on Brownsville, to which, 
it is needless to say, I was not an eye- 

A little while after Sam had made an 
unobserved exit by a side entrance at- 
tired in some of my grandfather's cast- 
oflf clothes and his worldly all done up in 
a bundle on his arm, my mother came in 
with the remark, ''that Miss Loker had 
seen somebody that looked just like Sam 
Toller close by the big hickory, only he 
didn't seem to be dressed exactly like 

"It would be very easy for Miss 
Loker to be mistaken at such a distance, 

Belinda." And my honest grandfather, 
unused to ways of deception, coughed 
and hemmed and rubbed his glasses in a 
manner that would certainly have roused 
suspicion in any less innocent and un- 
suspecting soul than my mother. 

(To be continued.) 


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They are the ones who dare to stand 

Who dare to brave the bitterness, the 

The hate of blinded souls, while all un 

They bear the burden of the years un- 

Alone, despised, they walk the weary 

Where men must follow upward to the 

Alike to them the praises and the wrath 
Of little souls below in sin and night. 

Often they mark the way with drops of 

Often with sobs they draw the gasping 

Wrestling with storms and battling with 

the flood, 
Falling, sometimes to rise, sometimes to 


Yet ever leading upward to the goal. 
And ever urging onward to the prize, 
And ever crying to the sleeping soul, 
"The morning cometh, rise, oh sleepers, 

And soon the beaten highway of man- 

Appears, where first with pain and toil 
they trod. 

And generations follow them to find 

The door of light, a gateway unto God. 

—Thomas E. Kennedy. 



Managing Editor 

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A complete illustrated ritual of the Nobles 
of the Mystic Shrine. This is a side Masonic 
degree conferred only on Knights Templar and 
on thirty-two degree Masons. Revised and en- 
larged edition, 40 cents. 


An address by Kev. B. Carradine, D. D., 
pastor of the Centenary M. E. church, St. Louis, 
Mo., Jan. 4, 1891. W. McCoy writes : "That ser- 
mon ought to be in the hands of every preacher 
in this land, and every citizen's, too." A pamphlet 
of 20 pages. 5 cents. , 


By '•Spectator," Alianta, Ga. 16 pages J 
5 cents. 


By Rev. James P. Stoddard. This is an at- 
tempt to answer the questions : "Is a prodigious 
system, drawing into itself and unifying all minor 
conspiracies, symbolized in the 'Book of Revela- 
tion' ?" and is there now in active operation a 
system approximating the description given in 
Revelation? This is a book both instructive and 
interesting. 30 cents. 

Leaders — By Thos. E. Kennedy Cover 

Who Hates Light? 81 

I. O. O. F. 'Temple Doomed 82 

Veiled Prophets Initiated 82 

Will be Wrecks. 83 

Sounded Really Big 82 

Student Tied to Tree in Storm 82 

Shall we Advise Young Men to join 

the Lodge? Rev. H. H. George..:..... 83 
The Lodge as a Substitute for the 

Church Dr. J. A. Earl 87 

A Sanatorium Patient 94 

Would Have Been No Place . 94 

The Social Rival of the Church 95 

Secret Societies Bar Public Offices 96 

The Sectarian Holiday 96 

Jesuit Day 97 

Defiance 98 

Mrs. Woods' Report 98 

Agent Davidson's Report 99 

Letter from Secretary Stoddard — . 100 

Indiana State Convention 101 

Indiana Convention Notes 102 

Secretary Sterling's Letter 102 

Synodical Action 103 

From Our Mail 104 

The Power of the Secret Empire, By 

Miss E. E. Flagg 106 


By Rev. J. Day Brownlee. In reply to a 
Masonic oration by Rev. Dr.- Mayer, Wellsville, 
Ohio. 5 cents. 


By Rev. Daniel Dow, Woodstock, Conn. The 
special object of this sermon is to show the right 
and duty of Christians to inquire into the real 
character of secret societies, no matter what 
objects such societies profess to have. 5 cents. 


A most convincing argument against fellow* 
shiping Freemasons in the Christian Church. l(t 


Address of President J. Blanchard. This iS 
a most convincing argument against the Lodge. 
16 pages ; 5 cents. 


The complete ritual of the Scottish Rite, 4th, 
to 33rd degrees inclusive, by a Sovereign Grand 
Commander. Profusely illustrated. The first 
chapter is devoted to an historical sketch of the 
Rite by President J. Blanchard of Wheaton Col- 
lege, who also furnishes the introduction and analy- 
sis of the character of each degree. Over four 
hundred accurate quotations from the highest. 
Masonic authorities (three hundred and ninety- 
nine of them foot-notes) show the character and: 
object of these degrees and also afford incontro- 
vertible proof of the correctness of the ritual. The ■ 
work is issued in two volumes and comprises 
1038 pages. Per set (2 vols.), cloth, $3.00. Per- 
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Compiled by Rev. H. H. Hinman, showing 
Masonic assault on lives of seceders, on reputation, 
and on free speech; interference with justice in. 
courts, etc. 20 cents. 

"Jesos answered him, — I spaki openly to flie nvrid; and in secret have I said nothing." John 18:20. 




A good friend of our work — in the 
person of Elias W. Shambarger, of Or- 
lando, Fla., has lately passed beyond — 
at the age of 64. 

Obituary notices reveal the fact that 
he was an exemplary farmer and fruit 
raiser — industrious, painstaking, scien- 

Though he did not live to be old, his 
life seems quite well rounded out, be- 
cause of the amount accomplished, and 
the splendid example which remains 
strongly impressed upon all who knew 

The General Secretary has been called 
to Nebraska and again to Iowa this 
month, necessitating the presence in the 
office of field-secretary Sterling. 

Our General Secretary's labors are 
manifold and heavy ; he seldom rests, and 
almost never takes a vacation. 

Calls from former Vice-President 
Hitchcock always bring cheer. He is ever 
hopeful and abounds in helpful sugges- 
tions and sensible ideas. 

A strong anti-secrecy address was de 
livered at Winona Lake, Sunday, June 
5, by Rev. Mr Trout, Sunday School Sec- 
retary of the Church of the Brethren. 

He was followed by our field-secretary 
Sterling in a fifteen minute speech on 
"Why and How we Oppose Secret So- 

The occasion was the Annual Con- 
ference of the Church of the Brethren. 

The Auditorium, which seats 6000 was 
full for the occasion. 

This conference brought the largest as- 
semblage to Winona that has ever been 
on the grounds. 

The Reformed Presbyterian Church 
occupies strong ground on the question of 

At the recent meeting of their Synod, 
at Winona Lake, the standing committee 
gave a good report, which we hope to 
find space to print. 

Our field-secretary Sterling was also 
welcomed to the platform for a brief ad- 

A number of business men from abroad 
have called at our office this month' — 
among them the newly-elected Secretary 
of the Indiana State Association — Mr. 
T. H. Brenneman, of Goshen. 

These personal calls are among the 
signs of increasing interest in this cause. 


"And this is the judgment, that the 
light is come into the world and men 
loved the darkness rather than the light ; 
for their works were evil. For every one 
that doeth evil hateth the light, and com- 
eth not to the light lest his works should 
be reproved. But he that doeth the 
truth, cometh to the light that his works 
may be made manifest that they are 
wrought in God." John 19, 20, 21. 
(R. V.) 

What does the Freemason do? He 
goes into the lodge at night ; he goes up 
stairs out of sight ; he shuts the door and 
refuses to admit all but those who come 
to hide ; he puts a guard before his lodge 
door ; he swears all who come to silence ; 
he communicates by signs; he seeks all 
surroundings favorable to the secrecy 
of evil doers, and adopts all methods 
they could have invented. To what class 
does he appear to belong? 



July, 1910. 


Qrand Lodge Refuses to Assume Debt 
of Philadelphia Project. 

Philadelphia, Pa., May 21.— By a vote 
of 1,113 to 528 the Grand Lodge of Odd 
Fellows of Pennsylvania in session here 
today, refused to shoulder the burden of 
indebtedness involving the Odd Fellows 
Temple. The total indebtedness on the 
temple is $1,561,252.99, including $130,- 
384.98 for tax arrearages and $148,655.51 
deferred interest. 

Even a proposition to forestall fore- 
closure proceedings was laid on the table, 
so determined were many of the mem- 
bers to keep free from the temple bur- 

The per capita tax for the year was 
fixed at ten cents for each six months. 
Harrisburg secured the next meeting. — 
Pittsburg Dispatch, May 22-08. 

That was one of those .temples, or 
places of worship, in which the name of 
Jesus Christ could not lawfully be men- 
tioned; are not all such temples doomed? 


Kallipolis Grotto of Mystic Order Holds 
Ceremonial Session, 

Kallipolis Grotto, No. 15, Mystic Or- 
der of Veiled Prophets of the Enchanted 
Realm, held their sixth grand ceremonial 
session last night at Masonic Temple, 
and initiated twenty-five members. 

The new prophets are C. P. Rouse, 
Adolph Seebold, W. S. Turner, Charles 
E. Kimmor, F. W. Miller, Theodore 
Freibus, S. F. Gardner, J. H. Miller, 
J. W. Ash, E. A. Bachrach, L. H. Bicks, 
Morris Corfiz, George H. Emmons, jr., 
A. C. Eno, E. H. Grebe, Robert Hayes, 
E. W. Hawkins, G. W. Henderson, E. C. 
Littleton, J. C. Lacey, and E. F. Ramsey. 

The next big social affair of the grotto 
will be an excursion to Chesapeake Beach 
on July 27. All members of the order 
and kindred lodges are invited to ac- 
company the prophets. — Times, Wash- 
ington, D. C, May 26. 

"Mystic," "Veiled," "Enchanted,"— 
these are the catch-words of Satan,^ by 
which he beguiles "easy" souls into 
realms of darkness. "Revelation," Sin- 
gleness, Simplicity, Truth, these are the 
watch-words of the gospel of Light. And 
this Light "shines brighter and brighter 
until the perfect day." 


"In all probability the history of fra- 
ternal evolution may be similarly de- 
scribed. There will be wrecks littering 
the fraternal shores. Many of these 
might have been avoided had the mem- 
bers but considered the elementary fact 
that more cannot be taken out of a treas- 
ury than is put into it. This is a self- 
evident truth and the sooner fraternal- 
ists everywhere appreciate that equity and 
common sense form the basis on which 
their protection rests, the better it will 
be : for them and their dependents." — 
Fraternal Monitor. 

But can such good sense as this be 
beaten into the joiner head? If it ever 
is, what then will become of fraternal 
arguments for insurance? What will be- 
come of secret insurance? If apparent 
cheapness ceases to appear cheap, what 
will become of the business of the 
scheme ? 


"Oh, morning star ! Oh, sunlight of 
the world ! Oh, glorious and puissant de- 
fender of the faithful, what can thy ab- 
ject slave do that might please thy mag- 
nanimous pleasure?" 

"Well, first," snapped the Sultan, "you 
might think up a couple of really first- 
class titles for me. I've been reading 
what officers in American lodges are 
called and I'm emerald with envy." — 
Kansas City Times. 

Big for Turkey, you mean. But why 
didn't the Sultan join something. Then 
he could have been as big as anybody, 
and had half an alphabet stringing after 
his name. 


Hedding College Youth Almost 
Perishes from Exposure. 

Galesburg, 111., Feb. 21. — Clarence 
Robinson, a student of Hedding college 
at Abingdon, was tied to a tree during 
the worst of the blizzard Tuesday night 
in Hedding college park and almost 
perished from exposure. Only his pluck 
saved him. The facultv is making a 
close investigation and already has sum- 
moned a number of students before it." 

Must be a cranky faculty; where's the 
sense investigating, if he didn't die? 

July, 1910. 




(Address before the National Convention). 

I do not want to take much time this 
afternoon. I am booked for a little dis- 
cussion on the question of advice to 
young men. I wish the young men had 
been here through this convention; it 
would not be needed. We have had 
enough here told to enable every young 
man to take his place and know what to 
do ; and it seems to me a sort of work 
of supererogation for me to come at this 
hour and propose to deliver an opinion 
at all; but, as was said last night, the 
rule of Scripture is that you must have 
line upon line, one line added to another, 
and one precept to another, so that we 
may understand, by and by, from all the 

A Plain Answer. 

Now if a young man were to ask me 
the question, ''shall I join a lodge?" 
what shall I tell him? Well I will tell 
him, so far as I can understand it, that 
I think it is not his duty to join a lodge; 
I do not think he ought to do it ; in fact 
I would grow very positive and say no 
sir, don't join a lodge, Knights of Pythias, 
Masonry, Odd Fellowship or any of the 
three hundred secret fraternities in this 
coimtry, where a man has a chance to 
join all the way along the line. Now he 
comes up and asks ''shall I join one of 
them ?" I say no, emphatically no. The 
subject is too big, too wide, too far 
reaching for a young man at the begin- 
ning of life, at least to rush into it with 
his eyes blindfolded, when he does not 
know what is there until he gets in, and 
it is a great mistake for him to go stupid- 
ly into a place of that kind. To go into 
a place behind doors where there is a 
fellow standing and will not open the 
doors until certain things take place ; and 
then after opening the door, the first 
thing is a promise, a pledge, and often 
times it is required to take a solemn 
oath ; I do not know how they can take 
an oath in secret lodges, now, no young 
man ought to do that. I do not care 
what is involved, or what is told about 
it, he ought not to do it. It is a wrong 
place to go in at a closed door that has 

to be opened by a man with a sword in 
his hand, and particularly to take a 
solemn oath before God that he shall 
answer with regard to those things and 
bind himself to things that he knew noth- 
ing about even after he came in. If the 
whole thing were understood by him 
thoroughly, there would be a little more 
reason and common sense, but when he 
goes in at the beginning and has an oath 
and swears that he will conceal and not 
reveal and stand by the regulations, etc.^ 
etc.. it is a mistake for a young man 
to do it. , 

The Outlook on Life. 

It is a very solemn hour when a young 
man starting into life sits down quietly 
and takes a look over his life, and carves 
out the line of life that he is proposing 
to follow ; that is a serious hour in a 
young man's life. He has only got one 
life to live in this world, and the ques- 
tion is — what sort of a life shall I live? 
And he looks on therefore, and checks 
every day, and comes to some conclusion. 
It may be he will take a line of life in 
the business world, such as farmer or 
mechanic or store keeper or engineer ; or 
it he turns his mind to professional life, 
and chooses doctor or preacher or editor 
or lawyer or teacher, it is another thing ; 
but here is one thing that the young 
man needs a settlement of, that question 
is this : just what is the substratum upon 
which he is to draw the line of that real 
character as a basis? That is the head, 
so to speak. He has to draw the line of 
his life through- character. The great 
question now in educational discussions 
has to do with character, and anything 
that does not resolve itself into character 
is not gaining attention ; it means that one 
tihpn. be educated in his moral and re- 
ligious and intellectual nature and a man 
is not educated at all, until he is educated 
in all these fields to some extent ; so that 
the need of our educational system today 
is a question of good character, genuine 
character, trae, noble character ; any- 
thing that compromises character, any- 
thinof that put*; q burden on a man's 
character, is a fatal thing at the start. 

When one begins to start into life, 
anything that will infringe on character 
is a very dangerous thing; so that he 



July, 1910. 

must look very well into his very start in 
life as to what it shall be with reference 
to his character. 

Beginning of Evil. 

Should that man join a lodge? Now 
that is the first smirch that he puts on 
his character. Up to that time he has 
been a very open hearted, true, honest 
son of his mother, as a great many young 
men are ; unsophisticated in his life and 
work. He is ready to take the world as 
it comes to him with a right mind. . But 
let him join a lodge. Now he makes a 
rrfultitude of marks on that character ; he 
runs it into the secret society, and he 
lakes hold of it by promise and pledge 
.^nd oath and he starts after a character 
-that lost a bit in entering the secret so- 
ciety. He starts with the secret he did 
not know anything about. What then? 
.He is to keep the secret. The next 
'.thought is that he is to have something 
that is to be his own and nobody's else^ — 
that is outside of his lodge. Every 
step he takes in the direction of getting 
hold of that secret is a compromise of 
liis manhood. It is a giving up of his 
nobility in a certain sense; it is a yield- 
ing of his independence ; it is cutting 
loose from the best friend he ever had in 
the world, his father or it may be his 
mother, his brothers, his sisters or his 
neighbors if you please. He gets hold of 
a secret that he cannot communicate to 
his mother: Think of that! There is 
where he makes his first stand. He has 
been very intimate with his mother and 
father; they knew all he knew; but be- 
cause he took hold of a secret that he 
cannot tell his mother, by that very act 
with his pledge and promise he becomes 
different to his mother; he becomes 
separated from her, one who would give 
her life for him ; yet he separates from 
his mother by that act, by his pledges 
and promises and oaths, and he goes 
into the lodge of men that he don't know 
anything about at all; he leaves them 
out, and goes in that lodge that he don't 
know anything at all about. 

That first step in that man will close 
the avenue in his soul to intimacy and 
tenderness and sympathy with his mother 
and his father and his friend. It will 
close, I say, his intimacy and friendship 
and fellowship with them, because he has 

something secreted from them. He goes 
home, but he is apart from his mother; 
he must not say certain things to her to- 

nlgrVit-^ no rnatter whether gOOd, or bad, 

he must not tell his mother. He be- 
comes alone — apart from her, and he is 
over there — on another plane entirely. I 
want to tell you right here, that secret, 
(and I don't care what is in it) that se- 
cret is a sin; it is a crime; it is a wrong 
before heaven and earth. No man has 
the right to yoke himself up to the keep- 
ing of that secret that he will not tell 
anybody else. I say it is a crime against 
his fellow man; it is a sin against God, 
and it goes further than that; it is a sin 
against Jesus Christ, m view of what He 
has said; "in secret have I said nothing." 

At Issue with Lord Jesus. 

This boy said, 'T have a secret. Jesus 
Christ did not have any, but I have." 
Do Jesus Christ and he stand together 
there ? They are antipodes to each other. 

So this boy not only separates himself 
from his mother and father and his 
friends ; he separates himself from Jesus 
Christ just that far. That is a great 
mistake in a young man to separate him- 
self at the very start of life from Jesus 
Christ's companionship, in that manner. 
He holds a certain thing that Jesus 
Christ don't beheve in; said He would 
not do it at all. There might be repre- 
sented in that secret when the boy gets 
hold of it, after he has sworn to have 
and to hold and to carry it out, that - 
which will blight and blast his character 
forever. I say there might be in that 
secret that he is now pledged to take and 
hold and carry out, what might blast his 
life forever. He goes into it blindfolded ; 
he does not know what he is doing when 
he goes into it. Step by step he goes on, 
until he becomes enfolded in its coils and 
held there by blood-curdling penalties, 
and every hour from that time on the 
man has compromised his self-respect 
and nobility and put a stigma on his 
character. I say the first reason why 
the boy should not go into a lodge is that 
it compromises his moral character. I 
care not what the brother said about 
the glories of the Knights of Pythias; I 
care not what the glories of any secret 
society are, the man compromises his 
great estate when he goes into a society 

July, 1910. 



held by blood-curdling penalties that he 
never will tell anybody ; it is a stigma on 
his character, and it is a damage done 
to him on the start. No young man has 
the right to so risk his moral standing 
in this manner. He is yielding a thou- 
sand times more than he is gaining by the 
process of that kind. 

The Choice of Associates 

Let me say in the second place, one 
of the most important things in a young 
man's life is the company that he accepts ; 
the company that he keeps. He is a so- 
cial being, and he has a right to society. 
He wants it ; must have it. Every young 
man has a right to society and possibly 
that is one reason that they will go into 
these Orders. I heard the President of 
Oberlin College once talk on this, that 
that at least ^vas the beginnmg point of 
secret societies, the question of sociabil- 
ity. Now that youtig man would be 
just as well off if he would keep sociable 
with the man that loves him and' wants 
to take care of him, as to go in with a 
band of people of whom he does not 
know whether they are going to be so- 
ciable or not, and whether it would be 
good for him, if they were. Besides he 
is under obligation, from what his mother 
perhaps has taught him, to do good, as 
he has opportunity, to all men. Now he 
has an obligation resting upon him ,a cer- 
tain obligation from his early life; not 
only that, but while he is there untiam- 
meled by promise or oath or lodge of any 
sort, he has had opportunity to select his 
companions ; quite free ; has the oppor- 
tunity to choose the companions he 
wants. His companions help to form his 
character ; we all understand that. You 
see a young man start out and get a cer- 
tain kind of fast associates, and you ex- 
pect that man to be lost, that he really 
cannot expect not to be lost. Parents 
want to guard their children's associates. 
Now while this young man is in a sense 
veiv independent with no reason why he 
should select this one or that one, he se- 
hjcts a certain class of associates, men 
or women, as the case may be ; he selects 
them for his companv and for his asso- 
ciates. Suppose he finds out afier a lit- 
tle that they are not just the kind of '.as- 
sociates he ought to have ; that he made 

a mistake in selecting them : You cijnnot 
always find associates proving what they 
seem to be ; so he selects his associates ; 
after a little trial he says, ''that man is 
not the kind I want to associate with". 
What does he do? He leaves him off; 
gradually puts such away; he is free; he 
is not trammeled by anything, bound to 
take one set of associates and leave 
others out; he is practically free, and he 
need have no harshness in the manner,, 
he just leaves that man out; does not go 
to his house any more, or have him come 
to his house. He stops. While he is 
free he can select his associates. 

Freedom Surrendered. 

Now he goes into the lodge, and he 
takes his oath and promises and pledge 
that he will go in with that lodge and 
become one of them, and he will enter 
into their feasts and their rites and cere- 
monies ; if there is any religion, he will 
go in with them^ — to their feasts and 
parades and out on the streets with a 
peculiar kind of dress they have on, and 
the apron down in front. He has gone 
in with these people ; he is associated 
with them; he is one of them, and he 
must of necessity become a boon com- 
panion. Understand that that people he 
is there with week after week, prayer 
meeting not excepted, perhaps church 
not excepted ; he goes with his lodge ; 
he must be there. He said he would be, 
he went into it with the understanding 
that he would go with them, and be as- 
sociated with them, a sort of boon com- 

Suppose when he gets into that lodge,, 
suppose he finds these men that are 
round about him are not tidy ; they are 
a dirty sort of men ; suppose he finds 
they are men that are coarse in their 
talk, and he says, ''I don't like them at 
all ; they are unbelievers too ; I have found 
that they do not believe as I believe,"" 
and that is the condition he finds them 
in. But he is bound to them. He is 
bound with an oath, a pledge, a promise ; 
that there is a blackguardy man, and "I 
have to go with him from time to time; 
I cannot help it : I am associated with 
him more or less ; I see his manners, I 
am bound to him by a solemn oath." Sup- 
pose he may be all these, you must not 



July, 1910. 

say anything about it. Suppose he may 
be' a Jew. You must say nothing about 
the Jews here. I don't say anything 
about them further than this, that I do 
not propose to have a Jew for my boon 
companion every day I live ; I will give 
him all the kindness I can give him ; but 
I do not propose to make him my bosom 
friend, to be with me night and day. 

Suppose he is a skpetical man, don't 
believe in the Bible or in Jesus Christ, 
or anything of that sort. I do not Hke 
that sort of thing, but I am bound to 
that fellow, and he goes along with me, 
and I go along with him. Suppose he is 
a beer drinker, they don't let them in 
lodges do they? They slide in some- 
times, whether they are allowed or not. I 
am told that sometimes a lodge is turned 
over into a bar, — yes. I do not long to 
be associated with a man that drinks liq- 
uor; I do not like to go into a meeting 
in a saloon and get liquor ; 1 do not like 
these things. He is not only an unbeliever 
in Jesus Christ and the Bible, but he is 
actually a beer drinker, maybe a saloon 
keeper. Why? Because there is no rea- 
son why they cannot belong to these 
lodges sometimes, and he is my asso; 
ciate. Now here I am associated with 
Jews and skeptics and beer drinkers and 
blackguardy people and unbelievers and 
all that sort of thing — ^bound by a solemn 

A Distressing Situation. 

Now where is that poor young man? 
His mother is back yonder at home, 
mourning perhaps that he is away for 
two or three nights, and distressed about 
the fact, that he cannot tell her anything 
that he is doing; and he is away in the 
lodge, going in with and associating 
with that class of men, and he cannot 
help it now, because he has sworn to do 
it. He cannot else than be contaminated 
with that association. It binds him to go 
into it ; and he has to be there more or 
less partaker of it ; no help for it. I 
want to tell you that no young man that 
starts in this life has a right to put such 
a yoke on his neck and involve himself 
in such bonds as that. He is bound to 
go in and associate with these Jews and 
skeptics and Mohammedans and Pagans 
and all that sort of thing. 

I don't care if the brother talks about 

the good that is in the association ; I say 
to you that no young man, with any 
proper sense of the life that he ought to 
live, ought to bind himself with a sol- 
emn oath that he will associate with A. 
B. C. D. E. and F., with whatever char- 
acter they have got, and he don't know 
until he gets there, after he is bound with 
a solemn oath to associate with them. 
He puts himself in a yoke with slaver^ . 
He has infringed on his nobility; he has 
compromised with his intelligence ; he has 
stunted his integrity, no question about 
it at all. 

True and False Philanthropy. 

The third point — a man in order to be 
successful in life ought to have a broad 
philanthropic spirit in the world. He 
cannot afford to be called a miser, or a 
selfish man, or uncharitable. No young 
man ought to be willing to risk a repu- 
tation along the line of such paths as 
that. Now that is getting down into a 
corner. He is bound to be kind, as I 
said a moment ago, to all men. The 
Scriptures tell him he must love his 
neighbor as himself. I heard a man say 
one time, a minister too, that that could 
not be done. I was sorry for the minister 
part of him. A thing that God says must 
be done. Love thy neighbor as thyself. 
That don't mean a lodge brother any 
more than it means a neighbor in some 
other society. "Love thy neighbor as 
thyself." Then there is another injunc- 
tion like this : ''Bear ye one another's 
burdens", and they refer to the whole 
world, not to a set of lodge men. 

We are to be in sympathetic touch with 
the loss and woes and suffering of hu- 
manity. Man is a member of his race, 
and he has an obligation to discharge to 
his race, and he is unlimited in his sym- 
pathy, and ought not to be limited in it. 
God says, "do good as ye have oppor- 
tunity" to all men. He does say, ^'es- 
pecially to the household of faith"; that 
is proper enough. "Love your neighbor 
as yourself," and "bear ye one another's 
burdens." That is the general rule a 
man ought to live under and govern his 
life by. 

Now a man goes into a lodge with a 
broad faith, full of philanthropy and 
kindness that ought to be shown to all 
men everywhere, and he begins to train 

July, 1910. 



himself right then and there to a narrow, 
exclusive charity and benevolence. He 
pledges himself that he will do favors 
to his lodge brother; that he will go at 
any call for him, — go to the assistance of 
a lodge brother; that he will sacrifice 
anything ; that he will get up in the mid- 
dle of the night and go to help a brother 
in the lodge that is in distress, some way 
or another. There might be a widow 
woman living twenty-five feet from where 
he lives with five or six children, starv- 
ing for something to eat, but he must run 
to help his brother, and this widow does 
not come in at all. She is excluded be- 
fore he enters into it, because the first 
thing they do is to put out the lame and 
the blind and the halt and cripple and 
idiot and the woman. In some instances 
the last is taken up and the others are 
excluded. He is told what they take in. 
He must be an able-bodied, strong, 
healthy man ; a man able to make a liv- 
ing for himself; a man that don't need 
charity at all, and yet you are pledged 
to go and put all your charity with a man 
that does not need any at all. In other 
words you are turned away from the 
multitude of God's poor and turned to 
the attention of the lodge poor that don't 
need any charity. 

(To be concluded). 

I do not belive that, with all the concoc- 
tions of men, with all the skill in brew- 
ing and distilling, that any man or set of 
men have ever found a substitute for 
God's pure clear water. I do not believe 


(Closing Address of the 19T0 Convention.) 

I am sure after your long session and 
the many excellent things you have heard, 
that it seems somewhat superfluous for 
me to come upon the platform. I am 
sure that if the meeting closed now, be- 
fore my message, just as Mr. Hitchcock 
said, you would all go home feeling that 
you had a very successful convention, 
and anything I may say, I am sure, will 
not add to the excellent things you have 
heard ; and yet I want to bear my testi- 
mony tonight for a few minutes in refer- 
ence to this matter, and I am glad that 
my talk comes last, because I want to 
put the emphasis tonight where perhaps 
it has not been put. 

Now I believe that nothing can be a 
substitute for the Church of Jesus Christ. 


they ever will ; and I drink at soda foun- 
tains in the summer time, that is, I eat 
froth and try to keep cool, but I come 
back to the water that God has brewed 
and feel, as I drink it, that there is no 

I do not believe that there can ever be 
any substitute for the air we breathe. 
The lungs were made for air, and the 
air was made for lungs; and while 
there may be substitutes put upon the 
market in various forms, I believe the 
best thing for lungs is God's fresh air, 
and let us fill our lungs with it as often 
as we can. 

Now I will let other men talk about 
the supplemental element in the lodge, 
so far as it may be supplemental to the 
Church, I don't know anything about 
that; or so far as it may be complemen- 
tal to the Church, I don't know anything 
about that. There are men who can talk 



July, 1910. 

on that, and talk with authority. I am 
here to talk about the Lodge as a sub- 
stitute for the Church. 

Definition of Terms. 

Now perhaps we would better define 
our terms before we begin. You know 
the Church is a large term and you 
might ask me, "What do you mean ? Do 
you mean the Roman Catholic Church; 
they claim to be the Mother of us all? 
Do you mean the Episcopal Church; do 
you mean the Presbyterian Church ? Do 
you mean the various forms of Congre- 
gational Churches ; what do you mean by 
the Church ?" Well, I mean by the Churchy 
my friends, any church or organization 
that is endeavoring, in an organized 
way, to carry out the will of Jesus 
Christ. That is what I mean by the 
Church. That ought to be broad enough 
for all of you. 

Now what do we mean by the Lodge ? 
Why we have all kinds of lodges in this 
country. The alphabet is groaning under 
the combinations which it has furnished 
both in English and Greek to do service 
and to grace the various lodges that we 
have and the various fraternities. 

Now I suppose all lodges are either 
religious or political or patriotic or 
benevolent or social or industrial. We 
have got all kinds of lodges, running all 
the way from the simplest up to that 
great lodge which stands among secret 
societies with the same arrogance, and 
the same claims as the Roman Catholic 
Church stands among churches, namely, 
the Masons, that claims to be the Mother 
of all of them, and the Father of all of 
them; just as the Roman Catholic Church 
claims to be the Mother and Father of 
all of us. Now you can be proud of 
your Mother, if you like. 

I mean by the Lodge, then, any fra- 
ternity which is based upon secrecy, 
whether it be the aristocratic lodge of 
the Masons, or the more humble lodge 
of the Red men, black men, white men or 

The Main Question. 

Now, can the Lodge be a substitute 
for the Church? I want to state seven 
things to prove to you tonight that it 
never can be; but, before I state these 
seven things, I want to say that I have 

no fear of the Church of Jesus Christ. 
Why ? Because it is the Church of Jesus 
Christ ; and I want to say here at the be- 
ginning, and I hope I will say it with 
more emphasis at the close, that if the 
Church is to cope with the Lodge, it 
must become increasingly more the 
Church of Jesus Christ. Why, the Lodge 
cannot be in the same class for a minute 
with the Church, when she is true to the 
orders of her King, when she is filled 
with Pentecostal power, and when she is 
carrying out her unselfish policy. There 
is nothing in the world that can compete 
with her ; and the worst thing the Church 
ever does is tO' go intO' the same class with 
the Lodge and try to run a race with her. 
The Lodge will outdistance her every 
time. The thing we need to do, friends,, 
is to keep the Bride of Christ pure, and 
not to follow these man-made institu- 
tions, and man-made methods, but to go 
on in the even tenor of our wav, true to 
our Lord, carrying out His great com- 
mission, and keeping sweet in the midst 
of an ugly world. Now that is what we 
have got to do; so I am not alarmed 
about the Church. I turn to my Bible, 
and find it says there "the gates of hell 
shall not prevail against it" and the 
Church is going to win. She will finally 
win, no matter who is untrue. She is 
going right on, and she is going to come 
down from heaven, like a Bride adorned 
for her Husband, one of these days. 

Church and Lodge Differ^ 

Now then what is peculiar to the 
Church and what is peculiar to the 
Lodge? I do not believe the two things 
can mix any more than oil and water,, 
because the Lodge is a distinctly differ- 
ent organization from the Church. The 
two things have hardly anything in com- 
mon, hardly anything. I do not know 
what they have in common. The real 
Church of Jesus Christ has very little in 
common with the Lodge and the worst 
thing the Lodge ever did, it seems to 
me, or at least the worst thing the 
Church ever did was to become the an- 
nex to the lodge ; and the worst thing a 
preacher ever did, it seems to me, was to 
become a sort of a barker for a lodge, — 
is that what you call them, — a sort of 
barker, one of these men that stands out- 
side the show and barks to get people in. 

July, 1910. 



Now it seems to me that a preacher who 
does that, loses his dignity, and he doesn't 
gain anything by it, and there are not so 
many preachers in lodges, friends. 

Not so Many Preachers In Lodges. 

Just because preachers are not allied 
with your Organization is no reason that 
they are yoked up with the lodge. I know 
hundreds of people that have no use for 
lodges, but they are not members of the 
National Christian Association; they are 
in sympathy with your work, and they 
do not belong to lodges, never have and 
never will, and in a silent way, and 
wherever they have an opportunity, they 
are giving a testimony against the Lodge 
among their own friends, and among the 
young men. 

Church Is Antl^Secret. 

Now in the first place I do not believe 
that the Lodge can ever be a substitute 
for the Church because the Lodge is a 
secret institution and the Church, if it 
has any claim at all, is anti-secret. Why 
in the church to which I belong there is 
not a secret thing. They used to call us 
close communion, but we have even got- 
ten over that. 

We have no secret oaths, no secret by- 
words, or pass-words or secret grips, — 
nothing is in our grip, — we have no se- 
cret ritual, no secret doctrine, no mys- 
teries ; why everything in the Church to 
which I belong is open, and I pity you 
fellows if you have anything in your 
church which is not the same. Wihen 
I came to the church, of which I am 
now pastor, I said, "everything in this 
church has to be open and above board f 
there is going to be no manipulating un- 
der the table. Sometimes you know 
churches get a little of that, get the fel- 
lows that juggle under the table, the 
officers you know, and wash one hand 
with the other under the table. We have 
nothing of that kind in our church : 
everything is right out where everybody 
•can see it; we have no meetings in our 
church from which anybody is excluded. 
We may have to have a meeting some- 
time of our own family, as in a delicate 
case of discipline, where we would not 
want to fill the mouths of the public; 
but thank God that has not come yet, 
and I hope it never will. All our meet- 

ings are free ; all our pews are free ; we 
publish our doctrine to the world and we 
court investigation. We say, come on 
and investigate us ; the more you investi- 
gate, the better we like it. We have no 
secrets at all. The fact is we have very 
little that is private. We believe up at 
our corner that we are a public insti- 
tution, and we are getting to that place 
where we are about like Moody. They 
run a seven ring circus every day, and I 
am glad I came on the program after 
the circus down stairs had quit singing. 
I thought while our brother was 
speaking and the choir was singing down 
stairs, I was just saying I thank God 
there will be silence in heaven for the 
space of half an hour. 

The Church a Public Institution. 

I believe the reason why our churches 
are exempt from taxation, is because they 
are public institutions, and they ought to 
be open and free to everybody ; and if 
the Church is going to meet secrecy, it 
has got to make more of its open confes- 
sion ; it has got to make more of its public 
services ; it has got to emphasize freedom 
of the Church for every man, woman and 
child in the community ; we have nothing 
to hide. Now I pity a church that has 
got a skeleton in the closet ; I do. I pity 
a family that has got a skeleton in the 
closet. I go around calling on these 
families in flats ; and sometimes when I 
go to get out of the door, I get into a 
closet, and you ought to see the woman 
run to keep me from getting in. Thank 
God,» we do not have any of these things 
in our churches. So one of our advan- 
tages over the lodges is that we do not 
have any secrets, and I am thanking God 
for that, because when an organization 
has to cover itself up, in the dark, I am 
just a wee bit suspicious of it. If a thing 
is a good thing, trot it out and let us see 
it. If you have got anyhing good, let the 
light on it, and if you have anything bad, 
why cover it up. 

Open Reception. 

Now then, another thing : — I believe 
that nothing can be a substitute for the 
Church, and especially the Lodge cannot, 
because of the way we take members into 
it. Now I don't know how you fellows 
take members in, but we take them in on 



July, 1910. 

the open, and I don't belong to a model 
church; I am not trying to give you the 
impression that I belong to a model 
church; I am talking simply for all of 
you ; — we take them in on the open ; and 
I want to tell you something, we take 
our members in with the minimum of 
ceremony. There is a tendency in some 
of our public churches to make a good 
deal of taking members in, and have a 
kind of public exercise and make more of 
it Now friends, I look a Httle bit with 
suspicion on it, for I believe if there is 
anything in the world that should be de- 
mocratic, it is the Church of Jesus Christ, 
and when we take our members in, we 
ought to impress them with what they 
are doing, but not make a parade over 
them. When the prodigal son came 
home of course they had a jolly time 
over him, and I believe in that, but he 
really felt as though he ought to come 
in at the back door. 

Now how do they take them, into the 
lodge? Well that is the great thing you 
knpw^ initiation, and you know there is 
a whole lot of buffoonery, a lot of things 
that humiliate a man. Why not very 
many men are willing to tell you about it ; 
really I don't think they would want to 
tell their own wives, even if they were 
not under oath not to tell. The idea of 
leading a man around with a rope ; some 
of them ought to be, I know. Sometime 
ago a saloon keeper wanted to join the 
Elks, and they would not let him, I don't 
know why, they didn't, but the saloon 
keepers formed one of their own, and 
called it the Eagles, and I said the only 
mistake the saloon keepers made was 
that they did not call it the Vultures. 
They have all kinds of lodges, — the Elks, 
and the Eagles and the Vultures and all 
the clean and unclean animals and all 
kinds of curves and colors in ancient 
history and Bible history and biography 
and the Maccabees and regular bees and 
I don't know what all. They have ran- 
sacked Heaven and earth to name these. 
When I was in Waterloo, Iowa, they 
had so many whist clubs, they could not 
find names, and they called one "the no- 
name whist club," and I am thinking if 
they keep on organizing these secret so- 
cieties, they will run out of names, and 
they will have to call one of them the no- 
name lodge. 

Initiation a Horse Play. 

A man in Des Moines, when he was 
being initiated into the Elks, was put on 
a chair and blindfolded, and the chair 
was charged with electric current at the 
proper time, and that current was turned 
on, and the idea was that every fellow 
that was struck by that current felt as if 
he had been struck by a thousand tacks 
and that the candidate would jump up 
blindfolded and paw around like a crazy 
man, and all the fellows sat around and 
laughed in the dim light; of course I 
never was there, but that is part of my 
imagination and I have heard enough 
about it to put two and two together, and 
I can count that far. What was the re- 
sult? This man was gritty, and' was not 
going to have these fellows get the horse 
laugh on him, and so he sat, and he sat 
until he was burned so badly that he died 
from it afterwards, and the reason the 
facts came out was because his wife 
brought suit against the lodge for some 
ten or twenty thousand dollars, and 
these facts came out in the case. 

Here in our city I was told that the 
son of a minister was initiated into a col- 
lege fraternity and never came out alive.. 
I tell you it is dangerous. 

Now imagine taking people into a 
church like that. I don't know but it 
would be a good idea for some of them, 
but we don't do it that way. We don't 
have any horse play at all. We have no 
buffoonery, we have nothing that humi- 
liates a man; we have no badgering of a 
man. We take him in in a dignified way 
and we treat him as though he was an 
honest, intelligent being, and if he is not, 
that is our loss, and certainly is not his 
g'ain. So there can be nothing in com- 
mon between the Lodge and Church 

Difference in flembership. 

Now then in the character of our mem- 
bership. It is a strange thing that up to 
a few years ago these lodges were all 
men, and all able bodied men, and all 
men who could pay the fees in the lodge 
and the more aristocratic the lodge, the 
more money it cost to join the thing and 
men only ; but the women got to feeling 
a little jealous ; so they went to work and 
organized an Eastern Star, which is the 
female end of the Masons, and then the 


July, 1910. 




female Odd Fellows, the Rebeccas, and 
so on with the various other lodges; the 
Knights of Pythias and Royal Arcanum, 
Rathbone Sisters, — yes, I remember some 
of them, the Rathbone Sisters, they got 
to feeling that the thing was one sided, 
and so they organized as a sort of an 
auxiliary, but they don't fellowship with 
each other in their lodge duties. Of 
course those more democratic lodges, the 
lodges that leave the loly polly off all go 
in together men and women, but the big 
lodges don't, and they don't want any of 
the halt and the lame and the blind that 
have no money; they want the man in 
the community who can pay an entrance 
fee and the assessments, and who have 
enough respectability about them, and 
enough of political pull to give them 
some standing in the lodge. Now how 
different that is from the Church of 
Jesus Christ. Why the Church of Jesus 
Christ, if I glory in anything, it is in 
the fact that it opens its doors to every- 
body who is willing to trust in the Lord 
Jesus Christ who is willing to come in as 
a regenerated man or woman, no matter 
whether blind or halt or lame or what 
they are, or whether they have any money 
or not; they all climb in on the ground 
floor, that is the kind of church I belong- 
to anyway, and if they didn't, I would 
not be in that kind of a church. 

A Basement Story. 

When I came to this town, I went 
over to Marshall Field's to buy a pair of 
shoes, and I walked in on the main floor 
and sat on the fine upholstered seat and 
I said, please show me some shoes. The 
salesman went and got the shoes and 
put in on my foot and it felt like a glove ; 
it was so nice and soft and fitted me per- 
fectly. I said, that is a fine fit, what is 
that worth? He said eight dollars, and 
I said take it oft* quick. He said "what 
is the matter with you, what do you- want 
to pav for shoes?" I said three dollars. 
He said "go down to the basement". So 
he put the shoe off, and I went very much 
humiliated, and I walked down the mar- 
ble stairs and as I walked down I said, 
thank God my Father has no basement in 
His economy ; it is all on the ground floor. 
Why Peter, you know he needed a whole 
lot of education after he had been with 
Jesus three or four years. A lot of vou 

fellows have this false idea. Why Peter 
after Pentecost was on the roof and the 
Lord showed him a sheet let down from 
heaven and told him to kill and eat, but 
Peter said, no Lord I have never eaten 
anything common or unclean : I do not 
want that fodder you put out. And the 
Lord said, you eat it, I have cleansed the 
whole business. This is the twentieth 
century version. But Peter said no, and 
by and by the men were at the gate and 
he found that God had a big program, 
and it was for Gentile and Jew, and 
Jesus Christ says neither Jew nor Greek, 
bond nor free, man or woman. Is that 
right? That is what I believe and the 
lodge cannot compete with us for one- 
minute on that principle. Are you not 
glad you belong to the Church ? 

Useless Titles. 

Now you take it in the matter of titles. 
Well you know I am sorry that the 
Church of God ever had any titles. T 
am sort of ashamed when people call me 
Doctor, because really I am not worthy 
of being a Doctor. Of course, some peo- 
ple I know need me as a Doctor ; some 
people that I can assist to see things; a 
Doctor of Divinity, not a Doctor of Me- 
dicine, but I wish there were no D.D., 
or LL.D., or post-hole degrees, Ph.D. 
I wish that the Rev. could be cut off; 
but other clergymen use it : It has no 
business there and it is a relic of Roman- 
ism. Of course we have got so compli- 
cated with law^s nowadays that a fellow 
cannot return a marriage license with- 
out putting Rev. on it, or they will re- 
turn it back to him and say, "put your 
title on it". In the apostolic times and 
Old Testament times you didn't find any 
Reverends and no saints, except every- 
body was a saint, and if I am going to 
say we will read out of St. John, I am 
going to say we will read out of St. 
Jeremiah, because Jeremiah was just as 
good a saint as John. If you are going 
to make one of them a saint, make all of 
them saints, and don't miss me, because T 
am one of them. The Bible knows only 
one saint, and that is the humble believer 
in Jesus Christ. 

Now my friends, do you know that 
the lodge sometimes makes me tremble 
by the names they take upon them ; and 
I think it is little more fun than anything 
else, but think of a big man, wKo squirts 



July, 1910. 

tobacco juice out of one side of his 
mouth, being called Most High Priest, 
and some little two by four that has 
never had an idea in his head, and never 
will, being called your most illustrious 
Lord. Why, the thing is too laughable 
to be serious, and yet mv friends, that is 
what they do, and they have a title for 
almost every fellow, from the man that 
guards the door and gets the password to 
the fellow that sits up on the high throne 
and sways his scepter over the whole 
gang. Is that not true ? 

You know I feel sometimes when I am 
in a sort of disappointed mood that I 
would like to have an arrangement in the 
church by which every fellow could have 
an office. I would like to give them all 
offices, and then I would like to get out 
of it. There is something in mankind by 
which he enjoys a little brief authority, 
is there not? And I tell you friends, 
that is all ministering to the flesh, the 
whole thing, vanity and pride and ego- 
tism and self importance. Why in one 
town I lived in, it seemed to me that 
every man that wore long pants had a 
title from some secret society. Now we 
have nothing of that in the Church of 
Jesus Christ and I hope the day will 
come when all the men in the Church of 
Jesus Christ shall be shorn of titles and 
we will all stand on a common platform. 
We are coming to it, friends. There is 
a kind of socialism generating in the 
Church of God. 

Lodge Charity. 

Take the matter of charity. I think 
our brother spoke of that. Wdiy the 
lodges claim that they are charitable or- 
ganizations : — I was called to see a dying- 
man one day and he needed a nurse, and 
he had nO' money and he needed other 
things, and he had nothing to g:et it with, 
and I said, well we will get him a nurse 
and we got him the nurse. I said to 
him, however, which I always do, don't 
you belong to a lodge? ''Yes," said he, 
''I do." Well, I said, what is it? "Mo- 
dern Woodmen." I just went after them 
and I said, ''Here is one of your men 
down here that is sick and needs a nurse." 
"We didn't know it". They go down, 
and thev say to this fellow that was dy- 
ing, "Have vou got vour transfer card 
from Milwaukee"? "No," said he, "I 

have not." "Well," they said, "we can- 
not do anything for you. We have no 
evidence that you are in good standing. 
You ought to have your transfer card." 
"Well," he said, "I can get it, because I 
am in good standing." "W^hat lodge did 
you belong to up there?" He gave them 
the name and they said, "we will send 
up and get it by mail". In the meantime 
I went to work at my own expense and 
got that fellow a nurse, although he had 
no claim upon me whatever, and took 
food down to the house, and sat with 
him and prayed with him while these fel- 
lows were out trying to get his transfer 
card ; and in a few days the transfer came 
and these fellows came down and threw 
me out ; yes sir. "Why," they said, "we 
are going to do this now", and they 
stuck their chests out just like that, and 
they got in the whole bevy of them, got 
in their women and men and they could 
not be kind enough because they found 
that this fellow was all right and had 
paid them a lot of money. By and by 
the fellow died. I don't know what they 
would do if fellows did not die, and of 
course they were going to have a funeral. 
The widow had an idea that I ought to 
have a hand in it because I had been 
kind, but I told her I did not care any- 
thing about that, the man was dead and 
I could not do him any more good, and 
if these fellows buried him it would be 
all right, in fact I would rather be ex- 
cused every time, because I always feel 
I am the tail end of the proposition, and 
I don't like to be the tail end of a pro- 
position, I tell you, even of a funeral 
procession ; so they went to work and 
had a funeral. It was a fearful and 
wonderful funeral. I want to tell you 
about it. When they got to the cemetery, 
they stood around the grave and the 
bod}^ was put on one of these lowering 
devices, and the women and men stood 
around, and they had their ritual, and 
their swords dangling at their sides, and 
they talked and the leader forgot the ri- 
tual ; it was pitiful. It was one of those 
wet, soggy spring days, and they had a 
box standing by the side of the casket, 
and a string attached to it. I wondered 
what was in the box, and at a point in 
the ceremony when the chaplain read 
about the soul of the departed going up 
to the grand lodge above, the lid was 
pulled and out sprung a pigeon, and this 

July, 1910. 



was the very moment when the white 
soul of the departed was going to the 
grand lodge above, and the pigeon was 
supposed to be the soul, and so it flew 
and landed on a neighboring barn. Wasn't 
that incongruous though ? I hate to 
speak of it, it seems kind of ghastly, but 
I do speak of it, because of the fool 
things those people do. That of course 
was not a Mason, why the Masons have 
it done up fine. That is to say they have 
a man who knows nothing else but that, 
and he can reel it off in great shape, but 
these were simply the step-children of 
the Masons, and they haven't got their 
piece yet. 

The Church does not do anything like 
that. I tell vou friends, when a man 
dies in sin without Jesus Christ, I will 
bury him tenderly, but you never hear 
me saying one word about it so far as 
his faith in Jesus Christ is concerned. 
I am sorry I have to do it. I am sorry 
that I have to bury a man without any- 
thing, no subject to speak on, and when 
I do find a man like one 1 had the other 
day, an old Deacon of mine who lived 
for nearly eighty years and owned one 
of the finest farms in Illinois ; started in 
when a young man to give one tenth of 
his income to The Lord and he made 
over one hundred thousand dollars in his 
lifetime and he gave eighty thousand to 
the Lord, and had less than ten thou- 
sand, leaving that to his daughter who 
needed it; when I find a man like that 
I can preach a funeral sermon, because I 
have the text and a subject. But you 
don't find me and the average minister 
preaching a bad man into Heaven. Now 
the lodge does that. They say the same 
thing for the good, bad and indifferent. 
That is hardly fair, is it? We don't have 
any competition there. So with our 
charity. We don't ask anybody to pay 
us for it. 

Church and Gospel. 

So now we come to close with the 
word of the Gospel. It seems to me 
if there is anything the Church ought to 
rejoice in it is because she has the Gos- 
pel. Do you know the Church of God 
is the only institution in the world thai 
has the Gospel, that is God's Gospel; 
that it is the only institution in the world 
that is commissioned to preach ; no oth'er 

institution, because no other institution 
has a gospel to preach. We are charged 
with the preaching of the Gospel, and 
after all the beautiful things that are 
said by the lodges there is no gospel in 
them. Now what is the Gospel? Well, 
the Gospel I think, consists of at least 
three facts. It consists of the repentance 
for sin, the faith in the Lord Jesus Christ 
the Savior and Master, and the regenera- 
tion by the Spirit of God. Now I am 
not going into theology at all, but I 
wanted to tell you this : If you will find 
me genuine repentance for sin, genuine 
faith in Jesus Christ as a personal Savior, 
and genuine regeneration by the Spirit ot 
God in any lodge, I will join every one 
of them. Is that fair? They have not 
got that gospel. They may have some 
fine sentiments and all that, and they may 
have an open Bible, some of them Ao, 
but they have no gospel in the sense that 
the Church of God has a gospel, and so 
I am not afraid of these lodges. I do 
not think the lodge, my friends, is an}- 
stronger today than it ever was, a ad a 
great many of these lodges lay no claim 
to being a substitute for the Church ; thev 
are just the place men get together and 
bind themselves together for certain pur- 
poses, — among the more democratic 
lodges for the purpose of helping each 
other in case of sickness and death, — 
but in the more pretentious lodges of 
course men do get in there and make the 
lodge a substitute for the Church. If 
the Church would get hold of these men 
first, if the Church would emphasize more 
and^ more the Gospel, the love Jesus 
Christ has shown, and live it, there is not 
any possibility of the Lodge competing 
with her for one minute; and so my 
message to you tonight is, if I can say 
anything and leave anything with you, 
it is this : Let us go in for making the 
Church more, and fighting the lodges, — 
oppose the Lodge of course, show the 
truth concerning the Lodge in a loving 
way, but make the Church such an asset 
in the community, such an organization 
in the community, such a spiritual force 
in the community, that men will say the 
Church satisfies me>. I need nothing 
more. Why my friends, the Church of 
God ought to supply any physical need 
a man has, so that he would not have 
any care ; and if we were living as Ave 
ought, a man would not have any care. 



July 1910. 

If he got sick he would feel, now I will 
be taken care of. As I go around the 
community, we have a card we show to 
everybody we call on, and we put our 
card in every home for a radius of half 
a mile from the church. We go to the 
community to do service and not to be 
served by it, and ready to do any service 
to the limit of our ability. W,e take care 
of people who need our care, we provide 
for the mental needs of our people, and 
the social needs of our people. Why the 
'Church of Jesus Christ has almost gone 
■ out of business. We have given over to 
:this and that and the other institution all 
■the things that the Church ought to keep. 
I believe we ought to provide for the 
social needs of the people; I believe I 
can provide for the social needs of the 
people in my community better than any 
other institution in that community and 
give the people the social needs without 
leaving any bad taste in their mouths; 
^and we will not have dances either, and 
-we will not have them stick their noses 
through a sheet and have them guess 
whose nose it is. 

We certainlv ought to provide for the 
spiritual needs of the people, and if the 
Church will lay claim to what is her due, 
there is no Lodge in the world can sub- 
stitute for her, or even compete with her. 

The following Evangelists, who wish 
to be known as anti-secretists, announce 
themselves as open to engagements to 
conduct special services. Rev. J. R. 
Beveridge and Rev. J. H. Harnmer- 
smith, 607 Lakeside Building, Chicago 
and Rev. S. B. Shaw, 1080 S. Division 
St., Grand Rapids, Michigan. 

that few will suffer severely or perma- 
nently. We can wish all a happy escape 
from after effects. Moreover, we can 
credit all with doing the best they can, 
and with having incurred nothing 
throug carelessness, wilfulness, or any 
other fault. Surely, no one would like 
to suspect that any among these girls has 
reason to suffer such remorse as would 
have been felt by any who, otherwise 
than unconsciously, helped to cause this 
serious trouble. 

The case is far different from that 
of a high school in Bridgeport, Conn., 
a city not far from New York, where, 
from the days of Barnum, the great 
showman, until now, the wild animals of 
the menagerie have been kept in winter 
quarters. Illness and interruption of 
educational advantages, have been crush- 
ingly imposed upon a young girl ; while 
upon her parents has been suddenly piled 
accumulated trouble, expense, and care, 
all by the force of sheer wantonness. 

An editorial paragraph in Frank A. 
Munsey's Boston Journal says : 

"In Bridgeport, Conn., there is a high 
school sorority into which a candidate 
was initiated recently with methods 
which, for refined cruelty, have never 
been outdone in Mexico or along the 
Congo, where the cannibals still hold 
forth. The young woman survived, but 
she is now in a sanatorium. The society 
is known as the Alpha Alpha. It would 
be interesting to know if any such bar- 
baric ritual is practiced in high schools 
around Boston?" 



Scarlet fever has suspended work at 
Simmons College in Boston, and sent 
many of the girls to their homes. Extra 
expense is involved at a time when grad- 
uation is, in all probability, burdening 
some of the families involved with ex- 
penses not easily borne. Sympathy with 
those girls who are ill or quarantined, and 
with their relatives, is unavoidable. 

In such a case, however, there is hope 


After citing Matthew. 25 : 35, 36, a 
prominent religious journal adds: "He 
thus explicitly makes the relief of 
social suffering the test of final ac- 
ceptance with him." The article pro- 
ceeds to maintain that the primitive 
church ''carried out these words of 
Jesus literally and exactly,in the re- 
lations of its members to each other." 
It quotes Lucian where he says that 
the early Christians became ''incred- 
ibly alert" when anything occurred 
that affected their common interests. 
"On such occasions," says Lucian, "no 
expense is grudged." It quotes Ter- 
tullian who asserts : "It is our care of 
the helplessj our practice of loving 


July, 1910. 




kindness, that brands us in the eyes 
of many of our opponents. 'Only look/ 
they say, 'look how they love one 
another. Look how they are prepared 
to die for one another?'" Tertullian 
speaks of a common fund for the reliet 
of the needy, made up not of fees but 
of free will contributions about which 
there was no compulsion. ''Every 
member of the early church had ^ a 
right to a minimum provision for liv- 
ing," says the writer of the article, 
"and the church was under an obliga- 
tion to secure this for every member, 
either by sustaining him or by furnish- 
ing him work." 

Comparing present with early con- 
ditions he says in part : "While there 
is a vast amount of Christian benefi- 
cence it is expressed almost wholly, 
not in personal love and helpfulness, 
but in institutions." After this, follows 
what has led us to make this selection; 
what we have already given leads 
here, as it does perhaps more forcibly 
still in the complete article itself, to 
what we now copy in full from the 
ending of the article. 

"It is precisely because the Christian 
church has failed to make this impres- 
sion of personal love and helpfulness 
that it has lost its hold on the masses 
of the people. It is because it has not 
carried out the teachings of Jesus, and 
has not continued to follow the ex- 
ample of the primitive Christians, that 
a large part of the charitable and fra- 
ternal work which the church should 
be carrying on has been undertaken by 
other agencies, which take also the 
credit and the power which should 
have been retained by the church. A 
study of the character and life of the 
victorious early church shows plainly 
that if the church had continued to fill 
the same sphere in the lives of its 
members and in the life of the world, 
there never would have been any need 
or any opportunity for the founding 
of young men's and young women's 
Christian associations. There would 
have been no place in the social life of 
the people for the numerous fraternal 
and benevolent orders and societies 
which now occupy so large a place in 
the social life of to-day; nor would 
there ever have been need or oppor- 

tunity for the organization of labor 
unions, because the church would have 
provided every one with work, or with 
sustenance in case of disability and aid 
in all cases of need. 

"By its commanding position and 
power the church would also have in- 
sisted on and established social right- 
eousness in dealings between employ- 
er and employes, and the aims and pur- 
poses of both fraternal orders and 
labor unions would have been achieved 
by the church. The immense power, 
enthusiasm and energy which is 
massed in these organizations would 
then have been concentrated in the 
Christian church, which would then have 
been, as it was intended by its founder 
to be, the dominant, victorious and all- 
powerful expression of God's love for 
men and universal human brother- 


A recent writer says, in speaking of 
"the Problems of the Rural Church:" 
"The most formidable rival of the 
rural church in social ways is the 
Grange, which, unlike many orders, in- 
cludes men, women, and children down 
to fourteen years of age, and which a 
person may join without professing to 
have passed through any peculiar and 
mysterious psychological experience. 
Two facts that serve to give the 
Grange as well as many orders a hold 
are, first: the impossibility of sharing 
its distinctive benefits without joining 
it; and, second: the strict centraliza- 
tion of authority and supervision, 
whereby the local bodies are continual- 
ly encouraged asd kept to a fixed 
standard. The suggestion of some un- 
defined gain to the agriculturist, is 
more or less potent in a farming com- 
munity; while the idea of mental im- 
provement appeals to those who pic- 
ture themselves as receiving, or more 
blessedly giving, intellectual benefits; 
and the insurance feature attracts some 
who are henceforth held by the ever- 
growing chain of their past payments. 
The fourteen years' limit touches the 
child at his very entrance upon the 
social period of adolescence; and it 



July, 1910. 

opens to parents a way of establishing 
that new type of comradeship with 
their children which they, whether def- 
initely or vaguely, recognize as im- 
mediately preparatory to the approach- 
ing time when the children will have 
become grown up men and women. . . 
I am not speaking either for or against the 
ultimate influence and value of the 
Grange, but only of certain points 
where it touches social rural life." 

which comes under your very doors,. 
insulting you." 

After being assured of the subser- 
viency of the Massachusetts Legisla- 
ture, and the Governor, this Irish of- 
ficial of Rome ventures to harangue 
Roman Catholic secret societies in 
this tone. Not many steps more seem 
to be needed to bring a state of things 
which might once have been thought 
almost impossible; and the Knights 
of Columbus are no doubt in an exult- 
ant frame of mind. 


The first Sunday after tahe Knights 
of Columbus Day had been made a 
legal holiday by the Legislature and 
the Governor of Massachusetts, the 
federated Roman Catholic secret or- 
ders held a meeting in Lowell, at 
which a notable address was made by 
Archbishop O'Connell, of Boston. In 
the course of this address he said to 
the Roman Catholic secret societies: 
"Mr. Roosevelt is shrewd and he 
knows that that kind of a Catholic is 
not a Catholic at all, and we know 
that the Federation will keep out of 
public office such men as this. If your 
neighbors wish to honor Catholics by 
high positions in their gifts, then we 
insist that they must be real Catholics 
and not John O'Laughlins." 

This is a double threat : it serves no- 
tice first on the correspondent who 
dared to say that Mr. Roosevelt bore 
himself with due dignity and decorum; 
then it w^rns Mr. Roosevelt that if 
he returns to official position where 
he has power of appointment, he must 
be as rigorous in leaving this man out 
of office as the secret orders will be 
to keep him out. 

The speaker s'aid : "Mr. Roosevelt, 
wh}^ did you dare insult the Holy 
Father, the Pope?" and, in the same 
connection, "If you really meant the 
square deal, which men now begin to 
doubt you did, you would have said, 
"No, Holy Father, I come to you ; I 
stand for honor, and reverence, and 
the right ; and I cannot as an honest 
man in any way participate or have 
anything to do with an institution 


The Knights of Columbus Day has 
now been legalized in Massachusetts,, 
'and 'it is a striking coincidience that 
this has happened just when The New 
York Financial Chronicle admonishes 
the Albany Legislature that it can 
"render a real service to the commun- 
ity before adjournment," and "should 
repeal the new holiday created last 
year — Columbus Day, Oct. 12." It 
avers that "outside of a few Italian 
societies, who may well be pardoned 
for revering the name of Columbus, 
this is a holiday not wanted by any- 
body." Thus early is a movement,, 
credited with having arisen in New^ 
York State in connection with the 
Hudson-Fulton celebration, discredited 
at the first point in the ring of states 
which includes New Jersey, Pennsyl- 
vania, Illinois, and Massachusetts. 
Nowhere was it much observed last 
year except by the closing of banks 
and other places of business closely 
related to that of banks, which the 
law rendered it useless to keep open 
on that day. 

It is claimed that the bill was pe- 
titioned for in the state latest to enact 
it, by the Knights of Columbus, who 
in Massachusetts are largely Irishmen, 
and that few of the people knew about 
it or wanted such a holiday. In the 
legislative debate, their number in the 
commonwealth was called 200,000; 
but afterward, at a gathering of the 
order itself, the number was stated as 

In accounting for this rushing legis- 

July, 1910. 



lation, it is said that members of the 
legislature were given to understand 
that the "Irish Catholic vote" and the 
''Italian Catholic vote" ''were at stake." 
Three elements of the factional type 
appear to have entered into this mo- 
vement : foreign or racial ; sectarian ; 
and that of the lodge cabal. Perhaps 
it is most distinctively sectarian; cer- 
tainly it appears not tO' come out of 
a general popular sentiment, or to 
be likely to be warmly adopted by the 
people as a whole. It is a day check- 
ing business between the Fourth of 
July with the summer vacation follow- 
ing, and the Holiday season including 
Christmas and New Year's Day. 
Crowded in by the lodge, it comes from 
no general demand and meets no general 


■ Merry del Val, the Pope's Secretary 
of State, has been editorially claimed 
by the Columbiad as an intimate cor- 
respondent of the State Deputy of the 
Knights of Columbus in California. This 
secret order, like the other orders oif the 
Roman Catholics, can hardly be said to 
be under Jesuit guidance and control. 
Its California deputy seems to an- 
nounce rather thain conceal the hope, 
that the political influence of the ab- 
horred "Puritans" will be displaced in 
America in favor of rule acceptable to 
the Roman Pontiff, and in fact wield- 
ed by him. 

One method by which the Knights 
are seeking advantage, is by an effort 
quietly to secure a legal holiday, called 
Columbus Day, in the interest of the 
order. In obtaining this legislation, it 
has the advantage of combination with 
other Roman Catholic secret societies 
like the Foresters and the Hibernians. 
One aim and one management seem 
to unify all operations ; secrecy hides 
all from the special notice of the pub- 
lic ; when all is ripe, the result comes to 
light as a sectarian holiday. 

In New York the plea was ma die that 
the Italian vote was too large to ignore, 
and that this concession must be made be- 
cause Columbus himself was an Italian. 

In Massachusetts the Roman contingent 
is largely Irish, although French Cana- 
dians, Italians, or Roman Catholics of any 
nationality are everywhere eligible to the 
order of Knighthood. The name of the 
discoverer of America gives plausibility 
to the claim for a lodge day bearing his 
name. The plea on account of ItaHans 
can for this reason be urged more plau- 
sibly than some others ; yet if the Polish 
vote becomes strong enough, and a Jesuit 
purpose is to be served, there can be a 
Kosciusko Day; the Germans can have a 
Bismarck Day; while the French can, if 
they wish, hold up business for a day 
each year to promote the interests of 
Rome, under color of honoring the em- 
peror who allowed the Louisiana Pur- 
chase to be made. 

National or race interests are not all, 
and are not the real and leading ones ; if 
we are to give this sectarian order a 
lodge day, what shall we do if the whole 
brood of Owls and Eagles swarms to the 
Capitol? Beavers and Elks have a 
similar chance to gather about legislative 
doors. Oddfellows and Masons can 
claim priority to emphasize demands, to 
say nothing of precedents drawn from 
previous legislation. Holidays will have 
to be shared or divided to find room 
within the year. A commonwealth that 
approaches Christmas and New Year's 
with a November holiday following one 
in September, does not need in October 
one which is primarily and in vital pur- 
pose neither state nor national, or even 
general, but imprisoned within a lodge, 
and chained to a sect. This camel's nose 
in the tent may yet bring in the hump of 
virtual reunion of church and state. 

The Moody Bible Institute of Chicago 
is seeking to meet the demands of the 
different denominations for workers 
among the foreign-speaking peoples of 
our large cities. Its students now em- 
brace 20 nationalities, and men and 
women can be sent out qualified to con- 
duct gospel meetings in sixteen lan- 
guages. As a matter of fact work is 
now being done by these students con- 
stantly among Yiddish, Swedish , Danish- 
Norwegian, Italian, and other foreign- 
speaking peoples in Chicago and its en- 
virons. In addition to this The Bible 



July, 1910. 

Institute Colportage Association, besides 
being a channel for the distribution of the 
Bible in foreign languages, publishes its 
own evangelical literature in several ton- 
gues. One of D. L. Moody's books is 
now published in six different languages. 
The interdenominational character of 
this work is kept to the front by 
a faculty composed of men and women 
trained in the Episcopal, Congregational, 
Baptist^ Presbyterian, , United Presby- 
terian, Methodist and Lutheran com- 

Students of both sexes are welcomed 
here from all over the country, and 
churches and institutions in need of help- 
ers are constantly applying for their aid. 

I read here in the Word of God, what 
I did not know then : ''Blessed is the 
man that walketh not in the counsel of 
the ungodly." Here sits a man up in 
the lodge officer's chair who is an un- 
godly man ; I am listening to his counsel. 
Here are the wardens ; I am listening to 
their counsel — ungodly men. God says : 
"Blessed is the man that walketh not in 
the counsel of the ungodly, nor standeth 
in the way of sinners, nor sitteth in the 
seat of the scornful. But his delight is 
in the law of the Lord ; and in His law 
doth he meditate day and night. And he 
shall be like a tree planted by the rivers 
of water, that bringeth forth his fruit in 
his season ; his leaf also shall not wither, 
and whatsoever he doeth shall prosper." 

— Wjm. Jacoby. 


Take the Masonic brethren as a whole 
we defy the ''world, the flesh and the 
devil" to produce a nobler body of men ; 
better citizens ; better husbands, fathers, 
brothers or friends. — Missouri Free- 

We can't say what the world and the 
flesh may have done, but we agree that 
in some such cases the Devil does appear 
to have come close to his best. 

ietti0 of ®ut Pori 


Brinkley, Ariz., June 7, 19 10. 

Dear Cynosure: I am still fighting 
the old beast : I do not have big wars 
with his captives, as I did five years ago : 
men are getting their eyes open and are 
saying "Yes, there is somthing wrong, 
but the preachers are to blame." They 
say, "the secret society man comes into 
town, or into the country neighborhood, 
and tells the minister he wants to estab- 
lish an organization among his mem- 
bers ;" "he says, if you join, it won't 
cost you anything, and there is money in 
it for you ; you can preach our annual 
sermons, and if you come in now, you 
may be our chaplain." So the visitor is 
allowed to get up and make a big speech 
and get all the applicants he can — with 
the preacher to help. Thus he gets this 
poor minister in his trap, and in a few 
years he steals the whole church, and 
carries them off into idolatry. 

Some can see it is wrong, but are too 
cowardly to testify against it, so they 
merely slip out and say nothing. Only 
a few brave men will speak out against 

I will tell you of a minister that died 
in Pine Bluff who stood very high with 
his people. I had a long talk with him 
three summers ago about the lodges. He 
said to me then, "I used to belong to the 
Masonic Lodge and others, but I got 
hold of the Cynosure, through a minis- 
ter in Little Rock, and I saw that I was 
praying to and worshiping Satan, the 
Grand Master of the Lodge, and I came 
out of all the lodges, and so did the 
Little Rock minister. The Little Rock 
preacher did not let them capture him 
any more, but I let the Oddfellows re- 
instate me." He said, "I never go to the 
hall ; I just keep up my dues, so as to leave 
my wife something when I die." So he 
died in the Oddfellows lodge. Before 
he died he told his wife and children to 
let the minister and deacon care for his 
body, and not to allow the lodge to take 
any part except to bear the expense. The 
lodge brothers ordered the coffin, and the 
day of his funeral they marched up in 

July, 1910. 



front of the preacher's residence and 
formed a square in front of the gate, 
and started into the house ; but one of 
his sons came out and said to them, "You 
cannot turn out with my father's re- 
mains; all you old sinners and gamblers 
came to bury a minister. My father 
is a preacher, and the preacher and dea- 
cons of the city will care for his body." 

So the lodge brothers got angry and 
marched back to the hall and said they 
would not pay the expenses. 

You see from this that ministers ought 
not *'to walk in the counsel of the un- 
godly, nor stand in the way of sinners." 
(Ps. I.) "Woe unto them that call evil 
good." (Isa. 5 120.) 

Yours for Christ, 

Mrs. Lizzie Woods 


Greenwood, Miss., June i, 1910. 

Dear Cynosure : Greenwood has im- 
proved wonderfully and has grown from 
a town of three hundred in 1897 to a 
flourishing city of eight thousand. The 
negroes are fully abreast of the times 
and are keeping pace very well with 
their white cousins. The lodge is deep 
rooted in the hearts of the people here. 
It was here that my life was threatened 
in September 1888 for opposing the 

Dr. William Hightower, pastor of Mc- 
Kinney Chapel Baptist Church, received 
me very kindly and gave me an appoint- 
ment at his church. Although he re- 
ceived the mark of the beast, (joined the 
Masons) some years ago, he is now a 
faithful anti-Mason. I preached here 
and distributed tracts and received a few 
subscribers for the magazine. 

At Alexandria, La. 

Here Rev. G. W. Davis very courte- 
ously received and entertained me. Al- 
though it rained very hard between 6:30 
and 7 :45 P. M., yet Dr. Davis had fully 
one hundred and fifty people out to hear 
my sermon and lecture. I received a few 
subscribers and distributed tracts. 

Negroes here are owners and occupants 
of many beautiful cottages and are con- 
ducting some splendid business enter- 
prises. The feeling between the races is 
very friendly. 

At Ravenswood, La. 

Here I was received very cordially by 
Rev. D. W. Williams, who made it very 
pleasant for me. I did a bit of mission- 
ary work and preached for Rev. Wil- 
liams' people. At one time Brother Wil- 
liams was free from lodge ties, but he is 
now wrapped up in Masonry. Yet he 
quietly speaks against the evil tendency 
of lodges. 

At White Castle, La. 

Here I met a hearty welcome and en- 
tertainment at the home of Deacon N. M. 
Davis, who is a reader and lover of the 
Cynosure. Rain here prevented a meet- 
ing. The negroes here are steadily ac- 
quiring property, but the lodges and sa- 
loons are reigning supreme. 

At New Orleans, La. 

Here I received a royal welcome from 
ministers and laymen alike. I found a 
great mass meeting arranged for me at 
the old Baptist church, under the aus- 
pices of the Ministers' Conference, but 
heavy rain between 6 and 8 P. M. de- 
feated the purpose. 

I preached at several churches and 
addressed the Ministers' Conference on 
Monday. Since the death of most of 
the old pastors the young ones have 
joined the lodges, but they are all be- 
ginning to see their folly and repent. 

At Baton Rouge, La. 

Here I rnet and addressed the Minis- 
ters' Conference on 'The Wickedness of 
the Lodge," and preached at Mount Zion 
church. Dr. W. M. Taylor is still true 
to his Master and does not fail to hit 
the lodge hard. Revs. R. Brooks and J. 
Gibbs are yet true to their Lord and 

At Jackson, Hiss. 

Here I received a hearty welcome 
from Rev. Dr. J. W. Brown and preached 
for him at old Mount Helm Baptist 
church. Jackson is still the stronghold 
of secret orders, but the negroes are 
rapidly advancing along all lines. The 
city is "dry" and has been for years. 
The negroes own fully one-seventh of 
the real estate in the city ; they also own 
and operate two banks here. 



July, 1910. 

At Belzona, fliss. 

Here I received a cordial welcome 
from Deacon Eli Hall and was enter- 
tained at the home of Mrs. Hill, wife of 
the late Rev. J. C. Hill. I found an ap- 
pointment waiting at Green Grove Bap- 
tist church. Dr. Scott was not present, 
but he had arranged everything for my 
comfort. Dr. Scott is an ardent and 
strong anti-secretist. His church is well 
trained to Christian duty. The lodge is 
not as strong here as in most southern 
towns, yet its influence for evil is in evi- 

The cold snap in the latter part of 
April greatly affected cotton crops from 
Arkansas to southern Louisiana. This 
will doubtless cause great suffering with 
the poor laboring people; nevertheless 
the secret lodges are just as extravagant 
as ever, they will find lodge money even 
if their homes have to go unprovided for. 

Pray for the light to shine into the 
hearts of these poor deluded people. 

Yours sincerely, 

Francis J. Davidson. 


Sandy Lake, Pa., June i8th, 1910. 
Dear Cynosure : — 

This finds me at the Wesleyan Metho- 
dist parsonage in the midst of a delight- 
ful country. Five miles from this, near 
Henderson there is a tent in the woods 
where evangelistic meetings are in pro- 
gress. It is at this place I am invited to 
investigate the Lodge system in a series 
of addresses during the week to come. 

Some twenty five years ago there was 
a thorough investigation of the Lodge in 
the Wesleyan Church here ; seed was 
sown that has been bearing fruit through 
the years. A new generation has come. 
They have not heard the arguments and 
many have fallen before the Lodges. We 
are praying God to bless the present ef- 
fort to the enlightenment and conversion 
of many. 

During the past month I have opened 
new work in towns in Pennsylvania, to- 
gether with the cultivation of ground hith- 
erto worked in New York, Maryland and 
Pennsylvania. During the World's Sun- 
dav School Convention gathered in the 

Capital City, I was permitted to meet 
with many who are in full sympathy with 
us. Yet, strange as it would seem, there 
were among these earnest Christian peo- 
ple several who were much in the dark 
regarding the lodge. A company of en- 
thusiastic young men were with me at the 
dinner table. After comments on the 
Convention, inquiry was made as to my, 
field of labor. Learning of my opposi- 
tion to- the Lodge, a yomng man said, 'T 
belong to the K. of P. and have never 
seen anything wrong in them." I of 
course used the opportunity to show him, 
(and those listening) the wrong. He 
frankly admitted that the so-called, ''test 
of bravery" seemed foolish. He had 
tried to get the lodge tO' do away with 
that, but said, ''You know that is only a 
ceremony and amounts toi little, I don't 
attend the Lodge meetings, but think they 
are doing a great deal of good." The 
fact was, here was a young man full of 
zeal for Christ, clinging to a Christless 
organization, knowing but little regard- 
ing it. If he acts on the information he 
now has, he will cut loose from lodge as- 

While in Lancaster County, Pennsyl- 
vania, I found there was discussion re- 
garding the General Council Lutheran 
Pastors, who are said tO' have taken ac- 
tion regarding three of their number who 
had so far strayed from the teaching of 
the Gospel and decency as to become 
members of the Mystic Shrine. The Phi- 
ladelphia Record of May 24th, states that 
Rev. Cyrus E. Held of Shenandoah, Rev. 
E. E. Snyder of Eaton and Rev. E. O. 
Leopold of Allentown, are the offending 
ministers. The Record says : "Under 
this ruling three ministers, recently re- 
ported to have joined the Mystic Shrine 
will have to resign from that organiza- 
tion or give up their charges." This 
surely is as it should be. If any of the 
Cynosure readers are ignorant of the 
dirtv, indecent initiation into the Mystic 
Shrine, they may know the degradation 
of those initiated by getting the exposi- 
tion from the Cynosure office, price 40 
cts. A Mr. Reichenbach of Allentown, 
Pa., writes a so-called defense of these 
ministers and says in substance it can 
not be bad because other ministers are in 

July, 1910. 



it. The more the pity ! Sad that so 
many, like sheep, blindly follow the one 
ahead ! 

A Sabbath with Mennonite friends 
near Martinsburg, Pa., was very pleas- 
antly and profitably given to the work 
there. There was good audience and kind 
response. A yoimg couple just married 
subscribed for the Cynosure, I advise 
young folks to take their Church paper 
first and the Cynosure second. They will 
get the Church paper all right. God 
bless them. There will surely be no 
Lodge Oaths to separate in that home. 

I should not forget to mention the 
Lecture in the Lutheran Church, Fruit- 
ville, Md. The discussions here were 
lengthy and of interest Pastor Fackler 
had well advertized. A very cordial 
w^elcome was given in the Altoona, Pa. 
Mennonite Mission. Those in charge feel 
much encouraged in work there. The 
Brethren Church of that city invites for 
a lecture soon. They desire extra Cyno- 
sures to disseminate the Anti-lodge truth. 
When this reaches our friend^^ I shall 
D. V. be at work on the Ohio State Mid- 
Summer Meeting. Shall it be at Belle 
Center, Bellefontaine, West Liberty or 
where? Somewhere in that section. 
Friends will recall the uplifting Conven- 
tion at Lima last July and will no doubt 
be glad to again ''come to the help of the 
Lord against the mighty." 

Let us rejoice in what God has done 
for us, and go forward to greater con- 

W. B. Stoddard. 

Reported by the Secretary. 

Goshen, Ind., June i, 1910. 

The opening session on Tuesday even- 
ing. May 31st, was held in the Assembly 
Hall of Goshen College. Rev. D. H. 
Bender, of the Hesston (Kan.) Mennon- 
ite Academy opened the meeting by the 
reading of a Scripture lesson, which was 
followed by prayer by Rev. Levi Hoke. 
An address of welcome was then de- 
livered by Rev. Paul Whitmer, Pastor 
of the Goshen Mennonite church. 

In the absence of one of the speakers, 
Chairman Bears requested Rev. C. G. 
Sterling, the western agent of the Na- 
tional Christian Association, to occupy 
the time, which he did to the perfect 
satisfaction of the large audience as- 
sembled. He was followed by Rev. J. E. 
Hartzler, of Elkhart, Ind., upon the 
theme, ''What should be the attitude 
of the Christian minister toward the 
Lodge?" He showed conclusively that 
his only consistent attitude is that of 
determined and uncompromising oppo- 

Following a song by the College Quar- 
tette, remarks were made by Revs. Bears 
and Sterling. Bishop Shoemaker, of the 
Mennonite church, pronounced the bene- 

The Tuesday morning session was held 
in the Brethren church, as were all the 
following sessions. Opened by reading 
and prayer by T. H. Brenneman. In the 
absence of permanent secretary Fisher, 
J. E. Hartzler was elected secretary pro 
tem. After a short discussion it was de- 
cided to perfect the organization, to be 
known as the Northern Indiana Christian 
Association — ^Opposed to Secret Societies. 
The Constitution and by-Laws, as read 
by Mr. Sterling, were adopted. A short 
time was spent in securing names of 
members upon the annual payment of 
$1.00 each. 

Committee on resolutions : C. G. Ster- 
ling, M. A. Niswander, J. E. Hartzler. 

Rev. L. G. Bears expressing a desire 
to be relieved of the office of president, 
on account of ill health, and the other 
officers not being present, officers for the 
ensuing vear were elected as follows : 
Rev. J. E. Hartzler, Elkhart, president; 
Rev. L. G. Bears, Peru, vice-president ; 
T. H. Brenneman, Goshen, secretary and 

A short time was now spent in open 
conference. Mr. Sterling read a letter of 
greeting from that well known veteran in 
the cause, Rev. W. B. Stoddard. 

Mr. Bears recommended that the presi- 
dent of the association make special effort 
to obtain a hearing at the conferences of 
the leading churches which oppose se- 
crecy, and if possible have them send 
delegates to the state convention. 

Mr. Sterling reported fortv different 



July, 1910. 

branches of the Christian church which 
oppose secrecy. God's Spirit is working 
in the movement. He also read the re- 
port of the committee on scecret societies 
of the Reformed Presbyterian Synod, re- 
cently in session at Winona Lake, which 
was indeed ringing and to the point. 

Rev. J. B. Smith, of West Liberty, 
Ohio, encouraged us with a few pointed 
remarks, as did also the aged Eld. 
'Forney of the Brethren church in Ari- 

Adjourned to meet again at 2:30 P. M. 

The afternoon session was opened by 
reading of Scripture lesson and prayer 
by Rev. Manly Deeter. 

The first question that was presented 
for discussion was, 'Tn what spirit should 
this question of secretism be treated?" 

Discussed by Revs. Niswander, Ster- 
ling, Forney, Deeter, Bears and others 
and the unanimous opinion expressed 
was that it should be in a spirit of love, 
yet with firmness and enthusiasm ; that 
we should make ourselves felt. A Sister 
made the timely suggestion that this 
question should occasionally be dealt with 
in the Sunday school. 

The second question considered, 'Ts 
there any good in the lodges?" 

The result of the discussion may be 
simmered down to the following : There 
is, but it is not necessarily connected 
with secrecy, and has been borrowed 
from the Church of Christ. 

Adjourned to meet at 7 :30 P. M. 

The evening session was opened by 
singing, the reading of the Scripture les- 
son by Rev. Wertzler and prayer by Rev. 
D. Brenneman. 

The congregation did not suspect, 
when Rev. W. J. McKnight, of Syracuse, 
N. Y., was introduced, what a treat there 
was in store for them. He contrasted 
the lodge with the church of Jesus Christ, 
and his lengthy discourse was instructive 
and convincing, as well as entertaining. 

After a few remarks by Bros. Sterling 
and Hartzler, adjourned by prayer by 
Eld. Forney. 

T. H. Brenneman, Sec'y. 

western field agent of the National 
Christian Association. He is a ''minute 
man" for God. 

Rev. W. J. McKnight, who delivered 
the closing lecture at the convention was 
a substitute for one of our men who 
could not be present , but he filled the 
bill and everybody was more than satis- 
fied. Come again, Brother McKnight. 

The effect of the lectures on the 
students of Goshen College cannot be 
reckoned. The sentiments imbibed will 
thus be carried to all parts of the 

The members of the Brethren Church 
said — "Come again, and come soon!" 

T. H. B. 


Rev. C. G. Sterling is showing himself 
to be the right man in the right place as 


June 18, 1910. 

Dear Bro. Phillips : — 

Since my last monthly report, I have 
delivered addresses in Wesleyan Method- 
ist Churches at Wabash, Indiana and at 
Mill Creek (near Wabash) ; at La 
Fayette, Ind., in the Christian Reformed, 
the German Lutheran and the Free Me- 
thodist Churches ; in the Brethren Church 
at Goshen, Ind., before the Synod of the 
Reformed Presbyterian Church, in annual 
session at Winona Lake, Indiana ; before 
the Annual Conference of the Church of 
the Brethren, at Winona Lake and at the 
Indiana State Convention — held in 

Much of my time has been given to 
preparations for and conduct of the In- 
diana Convention — the more so by rea- 
son of the illness of the State President. 

As usual, offerings have been received 
and magazine subscriptions taken. 

Everywhere the spirit of interest in the 
cause is pronounced, though it does not 
yet find expression generally in systema- 
tic, persistent work. 

My time since the seventh of June has 
been spent — first at home (from th« 
seventh to the eleventh) and since that 
time in the Chicago^ office. 

Chas. G. Sterling. 

July, 1910. 




(Report of the Standing Committee of the 
Synod of the Reformed Presbyterian 
Church — G. M. Robb, Chairman, 
Winona Lake, May, 1910.) 

Secret societies constitute one of the 
most popular, powerful, pretentious and 
pernicious social institutions of the pres- 
ent day. Their importance entitles them 
to serious consideration, their character 
merits our condemnation and their 
strength awakens our apprehension. 

Nothing is gained by mincing the fact 
that organized secrecy is one of the pow- 
erful social factors in every community. 
Learning wisdom from the Philistines, 
when dealing with a strong antagonist, 
we are taught that the first step toward 
overcoming them is to discover "where- 
in their great strength lieth and by what 
means we may prevail against them.'' 
How are they able to attract and hold 

The first thing is secrecy : Curiosity 
attracts people toward the occult and 
mysterious, and so serves a purpose in 
bringing men within the empire of dark- 
ness. Other influences, less transient in 
their nature, retain them. 

Since the days of Cain the depraved 
human heart is prone to repudiate its 
obligation to seek the welfare of every 
fellow man, and to find satisfaction in 
any real or supposed selfish advantage 
gained at the expense of the rest of men. 
This advantage is one of the potent in- 
fluences that keep members in the lodge. 

The exacting of a pledge or oath of 
secrecy at the threshold, before any se- 
crets are confided, is essential to their 
existence. The administration of these 
oaths, amidst weird surroundings and 
with awful sanctions, impresses the 
imagination and engenders a morbid 
reverence and servile dread of the ob- 
ligations, which hold multitudes either 
in servitude or silence. 

Another strong feature is in the ap- 
peal which the lodge makes to our social 
nature. It offers a brotherhood hedged 
about by special safeguards and afford- 
ing peculiar privileges. The desire for 
companionship, cooperation, fellowship, 
is strong in man and the secret brother- 
hood looks very attractive to hearts that 
yearn for sympathy ; and the quiet re- 

treat from the rough world's bufifetings 
is very alluring to those who are weary 
of toil and strife. 

Another element of strength is their 
insurance. As cooperative insurance 
societies they profess to offer a cheap, 
easy and safe method of providing 
against the evil day, and their hold 
strengthens with every assessment that 
is paid. Eliminate the insurance feature 
and many of them would speedily dis- 

Their subtlest attractive power is in 
their professed moral and religious in- 
fluence. All claim to inculcate the purest 
principles of morality and certain of the 
more prominent ones profess to be re- 
ligious societies for saving men. Man 
is, above all other things, a religious be- 
ing and whatever promises to satisfy his 
spiritual craving ranks first in its in- 
fluence upon him. 

It is pertinent now to ask how an in- 
stitution, which seizes and holds men in 
such a firm grip, can be successfully op- 
posed. The basis of all successful war- 
fare, in the moral realm, is the convic- 
tion that ''the weapons of our warfare 
are not carnal but mighty through God 
to the pulling down of strongholds." 
The divine method of contest is pre- 
scribed in the Revelation. ''They over- 
came him by the blood of the Lamb and 
by the word of their testimony." A 
positive, clear, consistent, unyielding, and 
unceasing testimony against them is 
God's way of destroying them. We ought 
to testify that they are essentially evil 
because secrecy, their foundation prin- 
ciple, is evil. This our Lord undoubted- 
ly taught. John 3:20-21. "For everyone 
that doeth evil hateth the light, neither 
cometh to the light, lest his deeds should 
be reproved. But he that doeth truth 
cometh to the light, that his deeds may 
be made manifest, that they are wrought 
in God." 

In their method, which is indispen- 
sable to their continuance as secret or- 
ganisms, they are wrong. Their pledge 
of secrecy, exacted before the secrets are 
disclosed, brings them in direct collision 
with the Word of God, which pro- 
nounces guilty, him who swears to do 
either good, or evil, while the thing that 
he swears is yet hidden from him. Along 
this line of action modern secret societies 



July, 1910. 

out-Herod Herod, for his rash promise 
was made under the influence of wine 
and the infatuation of passion, but these 
exact their pledges in cool deliberation 
and as a fixed mode of procedure. 

As brotherhoods we ought to testify 
against them. Two brotherhoods and 
two only are sanctioned in the Sriptures, 
the brotherhood of man and the brother- 
liood of Believers ; and admission to 
these is by birth, not by initiation ; to the 
one by natural birth, to the other by the 
new birth. All artificial brotherhoods 
therefore, come into conflict with the re- 
lationships which God has appointed 
among men. 

As insurance societies they are un- 
sound in principle and misleading in their 
professions, ample evidence of which is 
furnished in a booklet, published in 1906, 
at Milwaukee, Wis., by W. E. Thomp- 
son, in which a post mortem account is 
given of two thousand two hundred and 
fifty-five Cooperative Assessment and 
Fraternal societies, whose demise had 
occurred within two decades. 

But our testimony should be most pro- 
nounced against them as religious so- 
cieties ; rivaling as they do, the only in- 
stitution which God has founded for sav- 
ing men, and betraying their deluded 
members by offering them a worthless 
substitute for the religion of Jesus 
Christ, and teaching them to trust in a 
spurious morality instead of the one 
■sacrifice for sin. 

■ We recommend 

1. That pastors, sessions, parents and 
teachers earnestly and frequently set 
"before the youth, under their care, the 
fact that secret societies one and all, 
great and small are essentially evil, be- 
■cause secret. 

2. That they emphasize the fact that 
these societies develop the baser rather 
than the nobler elements of human na- 
ture ; cultivating, as they do, selfishness 
instead of generosity. 

3. That we urge upon the thoughtful 
attention of all our members the fact 
that God has made ample provision for 
all human needs in the institution he has 
appointed and therefore all others are 

4. That sessions be instructed to 
guard the purity of the Church by faith- 
ful and judicious discipline. 

5. That our people be exhorted to 
mainain an active testimony against se- 
cretism alone or in cooperation with 
others of like mind, in their respective 
communities ; as a means of bringing out 
good and honest men who are in the 
lodge and keeping out good and honest 
men who are tempted to go in. 

Ashland, Ky., June 6, 1910. 
National Christian Association, 

Dear Sirs :■ — Chicago, 111. 

Please send me your catalogues of 
books and a few copies of the monthly 

Well I feel like testifynig to the saving 
and sanctifying power of God. Glory be 
to His name. He saves me from all 
secret societies. 

Before God saved me, I greatly en- 
joyed the foolishness of the degree work 
of Masonry, but I am praising God for 
delivering me from all idols. 

God has given me grace to witness 
against secret orders in many places, for 
His glory. I have with much oppo- 
sition on accout of my stand against 
such ungodliness, yet I have had great 
victory in my soul, since the redeeming 
Blood reached me. May the Lord bless 
you. Yours in Jesus, William Deal. 

Leon, Iowa, May 16, 1910. 

Dear Brother Phillips : — The May 
Cynosure received. Glad to hear from 
the Convention so favorably. 

T am -Pfelingf very thankful tO the 

Giver of all good for the Convention, the 
banquet, good audience, good attention 
to the good speeches. The spirit was ex- 
cellent here, but it must have been in 
more power there. Thank God Chicago 
is blest. May the Lord long use the peo- 
ple of the Moody Church and others to 
influence many persons "to do the will 
of God" on the secrecy question — which 
no Christian can ignore without sin. 

We are all one in Christ Jesus, and 
able by grace to go forward in the right 
direction, if we make progress according 
to the inspired Word of God. 

When first converted, I did not belong 
to any lodge, and thought it safe to stay 
out until I could investigate in the light,. 

July, 1910. 



where - we are commanded to walk 
("Walk in the light.") 

After forty years of investigation by 
the help of men, both in and out of the 
lodge, I am forced to believe that the 
salvation of a person's soul, which is at 
stake here, is much safer out of the 
lodge than in it. There is a line of de- 
markation between God's church and the 
world, and I would exhort all to be on 
the right side of that line, if they think 
that their eternal interests are of value. 
May the Lord add his blessing. 

Cyrus Smith. 

' Medicine Hat, Alta, Canada. 

Dear Mr. Phillips: Mar. 9th 1910. 

Your letter of December followed me 
to Sunny California and am writing you 
from Redlands, the city of orange groves. 
I was glad to hear from you, and to 
know you are well and still leading us 
on in the good work. I always look for 
the faithful Cynosure, as one is always 
in need of fresh ammunition. 

The longer I Hve, and the more I 
travel about, the deeper becomes my con- 
viction that the lodge system is a tre- 
mendous evil. In opposing and expos- 
ing these synagogues of Satan, one feels 
like a "voice crying in the wilderness,'" 
and it's certainly not agreeable to the 
flesh to loose friends and create bitter- 
ness ; but our Worshipful Master says, 
"Ye are my friends if ye do whatsoever 
I command you", and we surely cannot 
afford to lose His friendship. 

I am at present enjoying a little holi- 
day in the cosy corner of the Continent. 
Redlands is a beautiful little city buried 
in flowers and orange trees. "Prospect 
Park" and "Smiley Heights," how love- 
ly ! The pure warm air is laden with 
sweetness, the great banks of flowers 
each, as nature would have it, pushing 
out as far as possible into the sunlight 
and doing their part to sweeten the air 
which is free to all, while the wild birds, 
perched on the highest branches, gladden 
all about with their sweet songs. 

Down at the corner I read a notice, 
not to throw things about; so I stooped 
to hide some orange peelings, and under- 
neath there was darkness and ugliness 
and creeping things. A solitary black- 
bird came along but he was not singing — 
no; just looking for worms. 

Redlands is a busy prosperous, re- 
ligious little town; there are but few 
here who have not some church con- 
nection. There are five or six churches, 
several of them very fine, and twenty- 
eight lodges. 

Last week the Masons opened a mag- 
nificent temple, and titled gentlemen 
gathered from all parts of the state to at- 
tend the "biggest thing ever held in Red- 
lands." There was the usual speech mak- 
ing, lauding the Christianizing influence 
of their principles, but moderate enough 
in this, that none of the speakers went 
further back than Solomon's Temple for 
the commencment of their Ancient Craft. 
After the big supper and the speeches — 
there came the Roman punch and then 
a grand ball. 

On leaving the Baptist Church Sunday 
morning a friend remarked to me, "What 
a struggle these churches have to meet 
their financial obligations." The service 
that morning had been mostly taken up 
with a new scheme to raise money. It 
appeared that a church of five hundred 
members was not able to pay its run- 
ning expenses, and had been going be- 
hind for years. After listening to the 
Treasurer and Pastor, pleading for 
money, I couldn't help, on looking over 
that large congregation, wondering to 
myself, how much money these religious^ 
democratic American people spend in 
decorating themselves with robes and 
feathers and jewels and playing, "Sir 

You ask me to send you- something for 
the Cynosure. Well, to tell you the truth 
I have tried several times and as often 
torn up my productions. I see and hear 
plenty of things that would make good 
copy, but I find it difficult to get them 
properly fixed on paper. However, I'll 
write you occasionally and may be some- 
thing I may say from the old country 
would be of interest. 

I think I must tell you I found my 
better half some months ago in Dublin, 
and we are seeing the wonders of the 
United States. We return to the Old 
Sod, D. V. next summer, via Chicago. 

Am enclosing money order for sub-- 

You can do anything you please with 
this letter. Yours very sincerely,, 

Thos. Mulligan. 



July, 1910. 

Cf)e Potoer of tfje Secret Empire 

2?p Mi^^ ^' ^' iFlagg 


The Spring of 1826.— Sam Toller.— 

« 'Coming Events Cast Tlisir Stiadows 

Before." — "Tlie Deeds of Your 

Fatlier Ye will do."— "He was 

a Liar from the Beginning." 

The story writer is in one sense a 
seer. Projecting its dark shadow 
across his sunniest pages he sees the 
swift-coming tragedy of which his rea- 
ders know nothing, and at no point in 
this history has there been a time when 
the remark did not hold true. I have 
never lost sight of it simply because I 
could not — that terrible event which 
was hastening on to make a leaf in our 
national records that should be an un- 
read blank for half a century, and then, 
like a writing in secret ink, flash sud- 
denly out to be (God grant it) the 
death warrant of the vile institution 
which, thinking its crime buried for- 
ever, has dared to step boldly back into 
its old place of power and challenge for 
itself an authority above all human or 
€ven divine law. 

Yet the spring of 1826 has little to 
mark it in my memory. An era of 
national prosperity had begun with the 
eight years' Presidency of Monroe that 
bid fair to continue under his successor, 
John Quincy Adams. Florida had been 
added to the Union, the national debt 
largely liquidated, and the Erie canal 
built; and the social wheels of Browns- 
ville moved smoothly on in those good 
old ruts of social custom so extremely 
hard to get out of, as most people will 
testify who have made the effort. 

The reasons for Sam's sudden exodus 
had somehow leaked out in the village 
- — I am inclined to think Joe was the 
bird of the air that told the matter — 
and caused many a sly laugh at the 
expense of the lodge. Now it is 
characteristic of evil generally that it 
can not bear to be laughed at. A good 
man or a good cause is cased in armor 

that no shafts of ridicule can penetrate ; 
but not so with a system built on in- 
iquity, or a man whose success in life 
is founded on wrong. When Napoleon, 
with a million of trained soldiery at his 
back, feared Madame De Stael so much 
as to banish, her from France, it was 
simply because her keen wit made him 
ridiculous in the eyes of the French 
people, and nobody knew better than 
he that it was a dangerous thing for 
Napoleon to be made ridiculous. So 
the papacy, in Luther's day, withered 
under the biting satire of Reynard 
Reineke, for it understood perfectly 
well that, the popular laugh once 
turned against it, all was over with us 
claims to infallible authority. Ana In 
like manner Masonry fears nothing' so 
much as to have the ridiculous side of 
her pretensions shown up. 

When the lodge in Brownsville 
realized that it had been mocked and 
trifled with by ''a fellow like Sam 
Toller," I am obliged to confess that 
the wrath of the brotherhood found 
vent in many expressions not at all 
compatible with their avowed prin- 
ciples of universal benevolence. For 
it was plain enough to see that Sam's 
whole course of conduct had been, 
from beginning to end, a cunningly de- 
vised plan to throw ridicule on the 
sublime and glorious institution of 
Masonry and then escape disagreeable 
consequences for himself by running 
away at the last moment. 

''The scalawag has done more to 
hurt us here in Brownsville than a 
little ;" remarked the same brother 
Mason who had called Mark a 
"spooney." "He never ought to have 
been allowed to go on so." 

"I thought a man's tongue was his 
own," I answered, rather curtly. "How 
would you stop him?" 

"There are ways," was the significant 

July, 1910. 



"What do you mean by that?" I 
asked, turning on the speaker rather 
more sharply, perhaps, for the reason 
that I did not like him very well; but 
as he is to figure hereafter in one or 
two important scenes it is best he 
should be introduced to the reader. 
His name was Mr. Darius Fox, and 
he held the responsible position of 
village sheriff, but as breaches of the 
peace were not very common in 
Brownsville he was obliged to vary 
this employment by carrying on a 
distillery, which in those pre-reform 
times reflected no discredit on any- 
body's personal character, especially as 
Mr. Fox inherited the business from 
his father, who was a former deacon 
of the church. 

That gentleman gave me no explana- 
tion but to shrug his shoulders; per- 
haps in contempt for my greenness; at 
least I so interpreted the action. 

''Sam Toller never did all this out of 
his own head. Somebody set him on, 
and the question is, Who? It's my 
opinion we shall have to look pretty 
near home to find out." 

I was in a hurry and did not pay 
very much attention to these remarks 
of Mr. Fox's, for they did not then 
strike me as having any special sig- 
nificance, except as a view of the case 
hitherto unthought of, but possibly the 
true one. 

The coach for which I was waiting 
came lumbering along and with a 
hast}^ "Good morning" I sprang in. 

Among my fellow passengers was a 
man apparently about fifty, who at- 
tracted my attention, not only by a 
remarkably noble cast of the head and 
face, but by the curious contrast be- 
tween his upright, military bearing, 
and a certain undefinable something in 
air and manner that usually marks the 
learned or literary professions. 

He took a corner seat and sat for 
most of the way seemingly absorbed 
in silent reverie till the stage stopped 
to chansfe horses, and his next neigh- 
bor, a chatty little man, evidently one 
Df the class with whom a prime con- 
dition of happiness is to have some- 
body to talk to. began a conversation 
something in this wise : — 

"That Erie canal is going to do won- 
ders for the business interests of the 
State, I take it, but it's something I 
never thought to see done in my day. 
Why, Governor Clinton, they say, 
went to Jefferson when he was Pres- 
ident and tried to talk him over to it, 
and says Jefferson, says he, — 'Your 
idea is a grand one, and the thing may 
. be put through a hundred years hence.' 
Shows our wise men don't know 
everything now." 

And the speaker laughed pleasantly, 
as people are apt to do when Wisdom, 
under official robes, is caught tripping. 

"Well," said the other, rousing him- 
self up, "we live in an age of progress 
and improvement, and when a few 
years can work such wonderful changes 
it isn't very safe predicting what 
science may or may not do for us in 
the future." 

"It seems to me that the country is 
middlin' prosperous. I take it that the 
nation has about got through its big- 
gest trouble, now the hard times are 
over that come of our last war." 

"I don't agree with you there," an- 
swered the other. "It is my belief that 
our Republic has not even begun to see 
the worst trouble before it. Under- 
lying our whole social system are evils, 
each one enough in itself, if let alone 
and given time and space to grow, to 
sap the life of our Government. There 
are dangers to our political integrity, 
to our very existence as a nation, 
which, if not perceived and avoided 
before it is too late, will, in my opinioa, 
work our national ruin." 

"Oh, well," returned the Tiian ot 
cheerful views, who, like some people 
of the present day, was not inclined \o 
worry himself over "evils" or "dangers" 
not immediately palpable to the sight, 
"there's alwa3^s the Red Skins. They 
make us lots of trouble, and we may 
have another brush with the Britishers, 
but I aint much afraid of that. I guess 
we've had about enough fighting to 
last both sides one spell." 

"I hope you are right." answered the 
man of half-clerical, half-militarv look, 
"but if foes from without are all we 
have to dread our count rv has been 

108 CHRISTIAN CYNOSURE. July, 1910. 

born to an exceptional destiny. It state delighted to honor. And should I, 

isn't a great many years since Aaron in my inexperienced young manhood. 

Burr plotted to divide the Union. Why presume to be wiser than they? And, 

jdid his plot fail? Just because he was besides, how could I be certain that he 

not a leader. He did not possess the meant any condemnation of Masonry by 

confidence of any portion of the people his allusion to Burr's treason as being 

and his murder of Hamilton had planned under its protecting wing, for 

covered him with odium and suspicion." how many crimes have been perpetrated 

"Just so," assented his auditor. ''Burr under the mask of piety and in the holy 

did not have no very great chance to names of religion and liberty? 
do mischief after he had shown him- At our next stopping place the stranger 

self out so by killing Hamilton." • got out, and a Brownsville acquaintance 

''But now, given different circum- who happened to be in the coach, came 

stances," pursued the other, "say a forward and took his vacant seat. 
man that was a leader, that did have "That was Captain William Morgan, 

the confidence of the people, and could of Batavia," he remarked, casually. "I 

hatch his conspiracy under the cloak know him by sight. Fine looking man, 

of a secret order as Burr did, who was isn't he?" 

a Royal Arch Mason, and my word ^^^ ^he name stirred no rush of mem- 

for It, if he failed it would be because Qj-jes, thick and fast though they crowd 

the hand ^of God worked confusion to upon me as I write it now. I was glad 

the plot." to have seen one whom my grandfather 

"Maybe you are right about it," said knew and esteemed, and felt instinctively 

the man who had begun the conversa- that the character given him as a boy by 

tion, "but then I don't believe that will his old friend, Benjamin Hagan, must be 

ever happen. Our Union is getting too true of the man, but I never recognized 

strong for traitors to try to overturn it." in him the coming deliverer, through 

'T know this much," said the other, whose witness, sealed with his life, thou- 

speaking with the slow impressiveness of sands of souls, and mine amon^ them, 

one whose words are weighted with a were to owe their freedom from galling, 

good deal of previous thinking on the bitter bondage, to a power which had 

subject, "I was born at the South and I made them first its dupes and then its 

see elements there that are even now tend- slaves. 

ing to disunion. Should such a plot arise ..f ^^^^^^ Captain Morgan was quite 

It will, inmy view, be most likely to ^ distinguished Mason," said ray com- 
originate in that part of the country „;„„ ^j,^ happened never to have had 

where there is the best chance to keep ^^^ "cable-tow" about his neck, lowering 

such a movement secret. ^is voice and speaking confidentially, 

"You don't^ say so," said the chatty ..j,ut some of his talk sounded to me as 

man, startled into silence for about ha f ^^^^ , ^^ ^y„,^ ^j^j^,^ ^^^^ ^^ j^ 

a minute,_ during which time the work ^fter all. You see I've had an invitation 

Of changing horses having been com- ^^ .^.^ ^j^^ ,^j ^ ,f ^^^. ^^^ p^ 

pleted, the stasfe began to move on, and , ■ . "^ -^ ^ .^ n ^i, • 
^ 'i ^ ^ 4. • -l 4.u^ keeping my ears open to s:et all the in- 
several more passengers entering it, the . ^ 9 -^ u . -^ ^ ^ rr t 

.• \ J t. ^ T ^,1^ ^^4- formation I can about it first. If I was 
conversation stopped, but I could not . , , . _ ^ ,, . 

help gazing with a strange interest at ^^^^am the things Sam Toller let out 
that grave, noble-looking man in the cor- ^^re true, wild horses shouldnt get me 
ner, and thinking over what he had said ''\ there, and I told Baxter Stebbms so 
about Burr's connection with Masonry, when he asked me to join, but he says 
How could an institution be beneficial Sam knew nothing about Masonry really, 
morally, socially or politically, that could I had not yet reached the point where 
be made a cover for secret crimes and I could listen unstartled to such a rev- 
subservient to all the vile ends of crim- elation of lodge duplicity, especially as 
inals and conspirators? Yet my grand- Baxter Stebbins was the very one with 
father thought it could, so did Governor whose Ahithophel counsel in the matter 
Clinton, so did others whom church and of Sam Toller the reader is already con- 

July, 1910. 



versant, and was silent from sheer aston- 

"I shouldn't have thought so much of 
what he said," continued my companion, 
whose name was Luke Thatcher, a young 
farmer of Brownsville, a plain, honest, 
steady fellow, of more than common in- 
telligence and good sense, ''only Deacon 
Brown was standing close by and spoke 
in nearly the same way about it. 'Sam 
has contrived to get a little inkling into 
Masonry,' says he, 'but that is all. He 
knows nothing of the real secrets.' " 

Now what is a young man of average 
conscientiousness to do when brought in- 
to a strait where he must either himself 
consent to a lie or tacitly charge on an- 
other, old enough to be his father, one 
of the most respected men in the com- 
munity and an officer of the church be- 
side, this most disagreeable accusation? 

I did as the average young man prob- 
ably would have done in like circum- 
stances. I took the easiest course, helped 
by some shadowy recollection of the 
Fifth Commandment as including that 
honor and respect for elders which 
seemed hardly compatible with the other 
mode of meeting the case. And Luke 
Thatcher a few weeks after joined the 


An Adhering Freemason Incapable of 
Entire Loyalty to his Wife.— A 
Lodge Quarrel. — Jachin 
and Boaz. 

In consequence of the fact that my 
presence had been several times required 
as a witness to testify in regard to the 
affair about Sam Toller, and partly be- 
cause I saw the necessity of keeping up 
some show of outward interest if I 
wanted to retain my standing in the 
lodge, I was now a regular attendant on 
its meetings. 

Rachel uttered no second remon- 
strance, not even when the book we were 
planning to read together had to be laid 
aside, and the subject on which we had 
promised ourselves a quiet chat must be 
deferred, while she was left to an even- 
ing of loneliness, uncheered even by the 
expectation that I would tell her what I 
had seen and heard when I came home. 

Between us had fallen the lodge shadow ; 
it sat like a ghost at our hearthstone; it 
laid cold hands of separation on two 
hearts that honestly loved each other, 
and the current of our two lives, which 
should have glided on to the Eternal Sea 
in an indivisible unity of thought and 
sympathy and affection, were separating 
farther and farther from each other into 
their own individual channels of separate 
feeling and purpose. Not that we were 
either of us even dimly aware of this 
state of things. The bare thought would 
have shocked us, yet it was true never- 
theless. Rachel's nature, slightly impe- 
rious, yet rich and sweet and womanly 
to the core, was capable of a boundless 
self-surrender, a royal giving up of her 
entire being to make the joy and blessing 
of another's life; but there's a divine law 
of equity in all true love, which, if trans- 
gressed, brings its own retribution. She 
had not received what she gave and she 
knew it, but as I said before, Rachel had 
a proud, steady poise of will that caused 
her to maintain a general silence on the 
subject, only flashing out at rare intervals 
in a manner decidedly uncomfortable. 
For the reader has probably observed 
that among people addicted to "saying 
what they think," there are two classes, 
one in a state of continual eruption, like 
Stromboli — nobody minds them — while 
with the other this operation is more like 
an eruption of Mt. Vesuvius — a thing to 
be remembered with fear and awe, and 
kept out of the way of as much as pos- 

As the heading of this chapter may 
excite wonder in some innocent minds, 
whose idea of the lodge is a place where 
the utmost concord and brotherly love 
must necessarily prevail as a matter of 
course, let me hasten to remove an im- 
pression so entirely erroneous. It is a 
lamentable fact, but no less true, that 
there exists a tendency in our fallen 
humanity to quarrel. Editors quarrel. 
Congressmen quarrel ; there are quarrels 
in high places and low places ; quarrels 
in the church, the parish and the family ; 
and why ; in the name of all that is rea- 
sonable, should the lodge be exempt? 

Be this as it may, serious difficulty 
arose one evening between Darius Fox 
and myself, caused by some remark of the 
former about "Achans in the camp," 

110 CHRISTIAN CYNOSURE. July, 1910. 

which I chose to regard as especially glories laid waste by the hordes of 
aimed at me. Now "the beginning of heathen Babylonians? 
strife," according to Solomon, who, It may also be observed that, with the 
whether he ever ruled over a lodge at desire so characteristic of human nature 
Jerusalem, as stated by Masonic tradition, whenever an accident happens to lay the 
or not, was certainly in his day a shrewd blame somewhere, a spirit ai mutual 
observer of men and things, "is as when chiding had taken possession of the 
one letteth out water;" and through the lodge. Everybody was sure that some- 
tiny leak of this ill-considered speech body else must have been reprehensibly 
rushed a whole torrent of angry words, careless, or how could Sam have possibly 

"If you accuse me of being in com- obtained the secrets? Wiich serves to 

plicity with Sam Toller you've got to explain in some degree the reason for my 

prove it, that's all," I answered, defiant- being in a rather irritable frame of mind 

Iv. "It stands you in hand to be a little as well as Mr. Fox, and inclined to see 

careful what you say, however." occasion for offence in a remark that I 

"If the coat fits you can put it on," re- "J^g^t have passed over in silence at any 

torted Darius. "I won't charge you with ^^^fS, ^^"^^- ,.,,,. 

anything. I only said that somebody, . ^^% ^^^^^^ ^t^^^^^ ^ ^^^"^ ^s stealmg 

right here in this lodge, too, put Sam up ^^,^ ^%^^^ ^y^^ suggested a member, 

to it, and I say so again. There is no use ^^^; ^'^^\ P^?;" \ ^^"J^' ^^^ ^^^^^m 

trying to shuffle off the truth. We've spoke but when he did had generally 

got a traitor among us." something to say. If any outsider 

T^i , ^ , . ,1 - . should get a chance at that ere book 

Elder Cushmg was present when this ^^^^,^ ^ here-what's its name?- 
altercation took place and felt called upon j^^j,-^ ^^g ^ ^^ ^^^^ ^^^ ^^^ ^^^ 
by virtue of his minis en al office to .say ^^^^^^^ ^^^^ enough." 
something which should calm our rising j ^^^ ^^,^.^^^, ^^^^ ^^^^ initiating can- 
passions, didates reference was frequently made 

"Come, come; this won't do. This to a certain volume, which I supposed 
isn't brotherly love. Mutual accusation contained merely the charges and lectures, 
and recrimination are the last things in but I had taken no nearer view of it 
which good Masons should indulge. The than as I had seen it in the hands of 
true spirit of Masonry does not allow us some officer of the lodge on the above- 
to suspect evil of a brother and requires mentioned occasions, and not being in 
us to throw a mantle of the broadest the least a "bright Mason" myself, was 
charity even over his failings." quite ignorant of the fact that many of 

Respect for our minister checked the the members who astonished me by their 
dispute for the time being, but fire was glib speech and ready memories were as- 
smouldering under the ashes. It should siduous students of its pages. 
be remarked in excuse of Mr. Darius In spite of the assertion so frequently 
Fox, who was certainly in a most un- heard at the present day, that "Masonry 
pleasant temper, that he had just been cannot be revealed," it is an undeniable 
accosted on his way to the lodge by a fact that there existed in many lodges, as 
small boy, rejoicing in bare legs and a well as in the secret keeping of many in- 
rimless hat, who drawled out with a pro- dividual members of the fraternity, an 
voking grimace, at the same time raising old book first published in England in 
both arms to his head and then letting 1762, called Jachin and Boaz, which at 
them drop to his side, "O Lord, my God ! the time it was published was a complete 
Is there no help for the widow's son ?" revelation and exposure of the first three 
Now that one of the sublimest and cer- degrees. But to prevent the downfall of 
tainly one of the most profitable secrets the entire system which any discerning 
of Masonry, the grand hailing sign of mind will at once perceive would have 
distress, had become the jest and by- been the result had no protective meas- 
word of profane village gamins, what ures been taken, the lodge reversed the 
zealous Mason can wonder if poor Mr. grips and passwords of the Entered Ap- 
Fox felt very much like an ancient Jew prentice and Fellow Craft degrees, 
when he saw the temple defiled and i;F ^'Iierwise the book remained for all 

July, 1910. 



practical intents and purposes a complete 
guide to the mighty and august mysteries 
of Masonry, and, as such, proved very 
useful to the craft, who were not above 
taking advantage, as far as possible, even 
of so untoward a circumstance as the il- 
licit publication of their boasted secrets. 

But what of the author of Jachin and 
Boaz ? He was, of course, a Mason ; but 
the most that has come down tO' us re- 
garding him across the shadowy gulf of 
the last century concerns the manner of 
his death. He was found one morning 
in the streets of London, a corpse, his 
throat cut from ear to ear ; and whatevei' 
his motives in publishing the secrets of 
Masonry whether for gain, or notori- 
ety, or the purest and holiest motives 
that ever throbbed in a patriotic bosom 
— published they were. And under the 
knife of his Masonic murderers in great, 
populous London, the soul of a man who 
had broken no law of his country took 
its flight to Him who has said, ''Venge- 
ance is mine." But how? Did he face 
his terrible doom like a martyr and a 
hero, doubly a martyr and a hero that 
he had not the incitement of crowds of 
spectators to bear up the sinking flesh ; 
that if he yielded up his life nobly for 
truth and right the world would never 
know it? Questions that cannot be an- 
sW'Cred for eternity keeps the secret, and 
to those dim, silent shores whither the 
murderers sent their victim, they them- 
selves long since passed away to receive 
their just reward, while the system which 
made them its tools proudly boasted of 
its benevolence and charity, and with the 
blood of the innocent crimsoning her 
skirts, called herself the handmaid of 
Christ's pure and holy religion. 

It must not be supposed., however, that 
all this was told me in the lodge. By no 
manner of means. I was given to under- 
stand that Jachin and Boaz was a very 
rare book (as indeed it was, the frater- 
nity having been pretty successful in pre- 
venting its publication in this country), 
and that it's author, for purposes of spec- 
ulation disappeared from the public view 
and had it given out that he was mur- 
dered by Masons in order to give his 
book a more rapid sale — a statement 
honestly believed by many members of 
the lodge, for it does not follow that be- 
carir . •"■ in is joined to a system which 

is, in itself, a gigantic fraud upon human- 
ity, he must be himself a conscious and 
deliberate liar. Masonry, like the fabled 
enchantress, mixes a draught for her 
victims, which may not indeed change 
them into beasts, but has a strange power 
of so darkening the moral consciousness 
that they lose that most God-like attribute 
of the human mind, the power to discern 
between truth and falsehood. Such an 
one, maddened by the cup of her sorcer- 
ies, will call evil good and good evil, un- 
til, in the awful words of the Hebrew 
prophet, "He cannot deliver his soul nor 
say, Is there not a lie in my right hand ?" 

Owing to Elder Cushing's interference 
there was no further interchange of 
sharp words between Darius Fox and 
m3'Self, but their' memory rankled un- 
pleasantly, for I knew the lodge regarded 
me as in a certain sense mixed up in the 
affair, and it was a disagreeable question 
how far he voiced the opinions of the 
rest. Mr. Pratt's suggestion that some 
one might have stolen the keys was fol- 
lowed by various other attempts to solve 
the mystery, equally sagacious ; but no 
light, either from the East or any other 
quarter, dawned on the vexed subject. 
Finally, after a rather heated discussion, 
the lodge adjourned from ''labor" to '"re- 
freshment," and in the general unstop- 
ping of bottles and clinking of glasses 
good fellowship was in some measure 
restored. "Confusion to the foes of 
Masonry," which was the toast given by 
Elder Cushing, was duly applauded and 
drank ; others follow^ed of much the same 
tenor, ending off by a general drinking to 
the health of all good and faithful 
brother Masons. For though the lodge in 
Brownsville was no more convivially in- 
clined than most others, there were al- 
ways certain members who, in drinking 
all these various healths, generally con- 
trived to so seriously damage thir own as 
to need assistance home. 

Could it be that Sam had in some way 
got possession of Jachin and Boaz? Re- 
membering his curious reversal of the 
grips and passwords, together with the 
fact that throughout the affair there 
seemed to be a good mutual understand- 
ing between him and Joe, I resolved to 
make one more effort to probe the secret 
to the bottom. 

Which was easier said than done, 



July, 1910. 

Masons not being the only people in the 
world who know how to keep secrets. 
But Joe himself opened the way for such 
a conversation by innocently inquiring 
as soon as he saw me next morning — ^ 

"Say, Leander, wliat was the row in 
the lodge last night?" 

I had never before considered Joe a 
wizard, but I certainly stared at him for 
an instant as if some such idea was in 
my head, quite forgetting that in going 
home from the lodge Deacon Brown had 
kept me company as far as my grand- 
father's; I suppose for the purpose of 
giving me a little paternal advice, and the 
wind had been just right to waft his 
parting words, "Keep your temper, keep 
your temper, Leander ; there's nothing to 
be gained by losing that, you know," in- 
to the open windov^ of the chamber 
where Joe slept, who, being blessed with 
a pair of sharp ears, had heard it and 
drawn his own deductions. 

"For pity's sake, Joe!" said I, fairly 
thrown off my guard, "how did you 
know anything about it ?" Joe grew sud- 
denly thirsty and went to the water-pail 
for a drink.. 

"I didn't know but there might be 
some fuss brewing about what Sam let 
out," he answered, turning round with a 
preternaturally grave face, though I had 
my own reasons for suspecting that the 
dipper a moment before had mirrored 
one vastly different. "Sam was a goose 
to get scared and clear out as he did. 
The Masons couldn't do anything to 
him as long as he'd never been one him- 
self, and I told him so. But he was 
bound not to join the lodge anyhow, and 
he was afraid they might work it so as 
to get him in. He said he'd heard of 
such things; and then if they shouldn't 
believe him that he'd never been a Mason, 
som.e of them might cut his throat for 
telling the secrets, I told him it was 
perfectly ridiculous to talk of any such 
awful thing as that ever being done in 

And Joe whistled a stave of "Hail 

"Joe," said I, thinking it about time 
to push the question, "when you and Sam 
were so much together I know that he 
must have told you who put him in pos- 
session of the secrets." 

"What if he did," said the undisturbed 
Joe. "Supposing that I promised him 
that I would not tell. You don't want 
me to break my promise, do you?" 

"Not in ordinary circumstances, of 
course, but if some member of the lodge 
was accused of it and your testimony 
could clear him it would be your duty to 

For once I had touched the right chord 
in Joe's bosom. Under all his wildness 
and mischief there was honor and con- 
science, and I could see in a moment that 
my shaft had struck home. 

"Well, I vow; hat's plaguey mean, 
Leander, if they have done any such 
thing. Was that what the fuss was 

"How do you know that we had any 
fuss?" I asked again. 

"O, Fm acquainted with an old woman 
that's a witch. She showed me how to 
make myself invisible and lent me her 
broomstick;" coldly fibbed Joe, the spirit 
of fun again getting the upper hand. 
And then he added, with a sudden 
change of tone : "They have not been 
accusing yoti, have they, Leander?" 

"Not exactly, only Darius Fox" — 

Joe started. 

"If I don't shut his mouth ! Darius 
Fox. That's good. Never you fear, 
Leander, I'll make him whist as a 

And Joe chuckled to himself like a 
young Machiavelian. 

(To be Continued.) 



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The Antichrist. By Rev. Dr. James 
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The C. E. President on Sororities — Rev. 

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The Sins of Selfishness. By E. Y. 
Woolley 128 

How to use a Lodge Ritual. By Rev. 
L. V. Harrell 129 

Greetings from the Christian Re- 
formed Church. By Rev. C. De 
Leeuw 133 

Remarks. By Rev. F. D. Brooks 134 

News of our Work: 

Organizing the Women — Mrs. Rose 
Mclntyre 135 

My Lodge Experience — A Booklet. By 
Rev. Geo. O. States 135 

Secretary Stoddard's Letter 135 

From Our Southern Agent — Rev. F. J. 

Davidson 136 

Mrs. Lizzie Wood's Letter 136 

Indiana State Convention — Financial 

Report 137 

A Valued Testimony — Elder L J. 

Rosenberger , 137 

The Kansas Way 137 

A. O. U. Backed Out 138 

The Power of the Secret Empire. By 
Miss E. Flagg 139 

From Our Exchanges: 

Christ and Reform Movements '. 142 

Will Your Widow Get Her Money?....143 

Those Dear Sororities 143 

A Rhyme of Pure Reason 144 



By Rev. James P. Stoddard. This is an at- 
tempt to answer the questions : "Is a prodigious 
system, drawing into itself and unifying all minor 
conspiracies, symbolized in the 'Book of Revela- 
tion' ?" and is there now in active operation a 
system approximating the description given in 
Revelation? This is a book both instructive and 
interesting. 30 cents. 


By Rev. J. Day Brownlee. In reply to a 
Masonic oration by Rev. Dr. Mayer, Wellsville, 
Ohio. 5 cents. 


By Rev. Daniel Dow, Woodstock, Conn. The 
special object of this sermon is to show the right 
and duty of Christians to inquire into the real 
character of secret societies, no matter what 
obje'cts such societies profess to have. 5 cents. 


A most convincing argument against fellow- 
shiping Freemasons in the Christian Church. 10 


Address of President J. Blanchard. This ia 
a most convincing argument against the Lodge. 
16 pages ; 5 cents. 


The complete ritual of tiie Scottish Rite, 4th 
to 33rd degrees inclusive, by a Sovereign Grand 
Commander. Profusely illustrated. The first 
chapter is devoted to an historical sketch of the 
Rite by President J. Blanchard of Wheaton Col- 
lege, who also furnishes the introduction and analy- 
sis of the character of each degree. Over four 
hundred accurate quotations from the highest 
Masonic authorities (three hundred and ninety- 
nine of them foot-notes) show the character and 
object of these degrees and also afford incontro- 
vertible proof of the correctness of the ritual. The 
work is issued in two volumes and comprises 
1038 pages. Per set (2 vols.), cloth, $3.00. Fez 
set, paper cover, $2.00. 


Compiled by Rev. H. H. Hinman, showing 
Masonic assault on lives of seceders, on reputation, 
and on free speech ; interference with justice in 
courts, etc. 20 cents. 

"Jesus answered hini, — I spaki openly \» {He nurid; and in secret have I said nothing." John 18:20. 





Soon after our National Convention in 
April, Rev. Dr. James M. Gray, dean of 
the Moody Bible Institute, gave the fol- 
lowing striking statement in his lecture 
in the Moody Church before a crowded 
house. He said that "the v^hole lodge 
system is a brotherhood of men outside 
of the brotherhood of Christ." The de- 
claration in v^diich the phrase occurred 

"Church power in this age is giving 
place to secular power. The working 
men of today are turning to Socialism. 
Human brotherhood takes the place of 
the brotherhood of Christ. The brother- 
hood of man outside of Christ, means the 
anti-^Christ every time. The whole lodge 
system: is a brotherhood of men outisde 
of the brotherhood of Christ. There 
never was a day when it was more neces- 
sary that we keep ourselves unspotted 
from the world." 


Rev. Francis E. Clark, founder and 
president of the United Christian En- 
deavor Societies of the World, writes in 
the official organ of the C. E. Union that 
it is "high time that the people of Ameri- 
ca were awakened to the foolishness and 
wickedness found in some of our high 
schools." He condemns high school dan- 
ces with their "promiscuous embraces," 
and declares that "girls not out of their 
teens have been ruined body and soul 
through these dances." "But bad as these 
high school dances are, probably the 

Most Foolish and Wicked 

institutions connected with our high 
schools are many of the secret< societies 
to which the boys and girls belong. The 
case of the girl who has recently become 
a nervous wreck and practically insane 

through the initiatory ceremonies in one 
of these sororities is still fresh in the 
public mind, and the ritual of initiation 
in this school has been made public. It 
is not only foolish but disgusting." Giv- 
ing some of the details, he adds : "In 
other ways she is tortured with fiendish 
ingenuity, scarcely equalled in the tor- 
ture chamber of Nuremburg." "Those 
who inflict these tortures will be coars- 
ened, their sensibilities will be blunted, 
and their whole nature degraded." "On 
the cars and on the streets I see more 
vulgarity and rudeness of behavior, less 
respect for others, and more indifference 
to the general public welfare, among the 
high school girls than among the boys." 
"Yet it is not the teachers or the pupils 
who are chiefly responsible for this con- 
dition in many of our schools, but prima- 
rily the parents who do not know 
enough or care enough to keep their 
children out of these 

Secret Societies 

and who encourage the late hours, the 
dances, and the attendant dissipation for 
the sake of the supposed social advant- 
age. Or, if they do not encourage them, 
they yield weakly to the importunities 
of their children, and the demoralizing 
results are the same. Many a father 
and mother have awakened with shame 
and contrition, when it was too late, to 
the results of such carelessness and over- 
Veening ambition when the daughter has 
brought disgrace and confusion of face 
upon the family." 

This article by President Clark is the 
more welcome because the C. E. Society 
has been so much a place for young 
people who valued it as a religious or- 
ganization apparently answering to some 
extent the purpose of a church but 
not offering the same objection as some 
churches might to dancing. "I could 



August, 1910. 


not join the church for I could not 
dance if I were a church member, but 
I am a full member of the Christian En- 
deavor Society." This is one way in 
which the C. E. Society has seemed in- 
ferior to the Young People's Meeting 
by which it was successfully preceded, 
in at least one denomination; but now 
Mr. Clark has partly covered that point 
in a way to awaken reflection. There is 
no question that the kind of dancing 
that is often done is closely associated 
with licentiousness and ruin. It is a fa- 
vorite accompaniment of secret orders. 


The Knights Templars held a great 
Conclave in Chicago just thirty years 
ago this month. It is to witness another 
similar gathering during this August. In 
that Triennial Conclave thirty years ago 
Congress granted them the free use of 
two hundred fifty thousand dollars worth 
of tents and camp equipage. The Chi- 
cago city authorities gave them the free 
use of the city property on the lake shore, 
and after strenuous efforts they secured 
considerable sums of money from the 
business mien of Chicago. They promise 
that the coming Conclave shall be the 

What is Knights Templarism ? It is a 
promotion in Masonry from the first to 
the twelfth degree. In Morris' Masonic 
Dictionary, Article, Jesus Christ, we read : 
''The birth, life, death, resurrection and 
ascension of this exalted personage (Jesus 
Christ) constitute the sublime lessons of 
the Knights Templar order, which is em- 
phatically the Christian branch of Ma- 

The penalty for breaking the Knights 
Templar oath is a consent to murder : 
"Binding myself under no less penalty, 
than that of having my head smote off 
and placed on the highest spire in Chris- 
tendom should 1 ever wilfully or know- 
ingly violate this solemn obligation of the 
Knights Templars, so help me God and 
keep me steadfast to keep and perform 
the same." Myers' Templar Manual, 
page 209 reads : *Tt would be error in 
a Commandry to sustain a charge and 
then refuse to inflict any punishment." 
Just previous to the last great Con- 

clave in this city referred to. Right Emi- 
nent Sir Charles Moody Morse, Grand 
Commander issued general orders accord- 
ing to the Chicago Inter Ocean of August 
7, 1880, ''forbidding any Sir Knght enter- 
ing a saloon while wearing uniform or 
other outward mark of his being a Temp- 
larf' and yet says the editor of The 
Evangelist of August 26, "The Knightly 
uniform was seen crowding ^ ^ t^ ^^ 
the saloons. All these places were cov- 
ered with religious emblems. As we 
write we see the Knights crowding thick- 
ly the saloon across the street." The Tri- 
bune of August 22nd, speaking of the 
enormous amount of liquor sold to the 
Knights says, "One large establishment 
on Monroe Street sold an average of 
over one thousand dollars worth a day 
over the counter and fifteen hundred dol- 
lars in one day in the wholesale depart- 
ment to Templars." The Tribune goes 
on to say, "O'ne prominent dealer esti- 
mated that a round miillion dollars m^ould 
not cover the amount spent for this alone." 
Read again the quotation from Morris' 
Masonic Dictionary as to the objects of 
this Christless Conclave and consider 
whether it is possible for Satan to incite 
men to greater blasphemy. "If any man 
shall say to you, Lo, here is Christ, or 
Lo, He is there, believe him not.'' 


An editorial in a prominent religious 
newspaper says near the conclusion of 
its discussion of the "Social Function of 
the Church;" 

"It should for a time, participate of- 
ficially in fraternal and mutual benefit 
and insurance orders, in granges, la- 
bor unions, and all movements for 
the social betterment of mankind, and 
gradually absorb all that is right and 
true and good in them into itself, 
and so, in time become what Christ 
designed it to be — the universal spiritual 
and social savior of mankind." 

Is it a practical way of gaining ad- 
vance, to go back to the other side of 
the sea once crossed, and again seek co 
be - 

"A pagan suckled in a creed outworn?" 

Does the church need to "absorb" 'fake 
insurance that cheats the survivors, and 

August, 1910. 



unloads even the insured themselves if 
they live too long? Shall the church re- 
fuse aid, because "dues" are in arrears 
for the very reason that makes aid neces- 
sary? Shall benefits be scheduled as to 
weekly amount and number of wrecks? 
Shall churches penalize members for the 
familiar ''n. p. d." fault inherent in lod- 
ges? Shall they ignore poverty, sick- 
ness, and distress, for "non-payment of 
dues ?" Shall churches absorb ruHng the 
name of Jesus out of prayer ? Shall they 
make the Bible pulpit "furniture," in- 
structing their missionaries to replace it 
with the Koran in Egypt, the Vedas in 
India, and the Analects of Confucius in 
China? What, then, does this religious 
organ expect churches to derive from 
the lodge, in order that out of profanity, 
sacrilege, drinking, and debauchery, they 
may "absorb" such benefit as shall cause 
the church to "become in time what 
Christ designed it to be?" 

' Last month we had the pleasure of a 
visit from Bishop William Dillon of the 
United Brethren Church. His recent 
book on secret societies, he informed us, 
is having a large sale, for which we are 

Turn again to the July Cynosure 
and read the address of Rev. John A. 
Earl, D. D., pastor of the Belden Ave- 
nue Baptist Church of this city. It is a 
tonic for dicouraged souls and puts heart 
into the most heroic. When in Chicago 
visit this church, which is a power for 
righteousness seven days in the week. 

Last month we had the great satis- 
faction of visiting Rev. H. H. Hin- 
man in his home in Oberlin, Ohio, 
though it v\^as but for a few^ moments. 
W^e were not surprised to learn from 
his daughter, on July 20th., of his de- 
parture. His suffering was such that 
we only visited him a few moments. 

He was one of the most faithful men 
to his convictions and most self sa- 
crificing in carrying them out of any- 
one whom we have ever known. It 
is a very comforting knowledge to pos- 
sess that his Father in heaven recog- 
nized these characteristics and did not 
forsake him in his old age. The be- 

(juests that came to him a few 3'eaiA 
ago were so unexpected, that they only 
emphasized the Divine care over him. 
He had a delightful home and the 
care of his devoted wife and daughter 
through his long sickness, and at its 
close his son, Rev. Herbert Hinman, 
was present to comfort him. 


Everybody's Magazine for June has 
an article on what the writers call Os- 
trich orders. We publish an extract up- 
on another page. We advise the pur- 
chase of that number. The article dis- 
cusses "The weakness in fraternal life 
insurance." Written by Harris Dickson 
and Isadore P. Mantz, it is prefaced by a 
short editorial note which concludes with 
the assurance that "The subject and the 
revelations of this article are of the ut- 
most importance to millions." 

The leading title is "Will your wadow 
get her money?" and the undeniable 
doubtfulness of the answer is hinted at 
in the rather light opening of a rather 
solid article. 

"Are you an Ostrich ? Greeting !" 

"You carry an insurance policy, don't 
you? — good as gold, as long as you live. 
That's it, just as long as you live. But 
when vou die ? Had von thought of 

The article goes on to state that the 
Fraternal orders of the United States 
and Canada are "insolvent to the extent 
of Four Billion dollars in round num- 
bers." This seems to answ^er, that when 
the wddow gets her average share of 
money it wall be short by that percentage 
which four billion is of the full amount 
expected by all the insured. 

If a young man joins a fraternal in- 
surance order at twenty-one and lives to 
forty, he has outlived the average life of 
these orders, for the average existence 
of such institutions is fifteen years. With- 
in forty years there have arisen 3.500 
mutual co-operative and fraternal insur- 
ance orders, of which 3,000 have failed 
after an average duration of fifteen years. 
Tlie insured must in many cases have 
paid fifteen annual assessment agi^re- 
gatcs. to a company which then left them 
without itisurance. 



August, 1910. 

In these weak insurance orders are 
more males of voting age than Hve in 
thirty-eight states and territories. ''If 
the last Ostrich now insured would be 
considerate enough to live and pay dues 
until January I, A. D. 2059, you would 
come out square. Otherwise you go 
broke, says their monitor to the frater- 
nal companies. 

The article is nevertheless friendly to 
co-operative insurance, and attempts to 
show the reason of the trouble together 
with the method of its removal. Those 
who first planned the task lacked know- 
ledge of the necessary principles. "The 
theory was beautiful — to retain all the 
advantages and cut out the disadvantages 
of Old-line insurance. It took a long 
while for the promoters to learn that no 
man can get something for nothing." 
They thought that depositing with a com- 
pany eight or ten dollars a year for life 
could accumulate an estate of $1,000 dol- 
lars due at death. 

"All went merry as a wedding bell, un- 
til suddenly these associations struck a 
succession of snags : Members began to 
die and kept on dying. The most sur- 
prising deaths occurred — people who had 
never died before. All the diseases in the 
almanac developed among "their mem- 
bers — especially as they grew old." 

In 1885 the National Fraternal Con- 
gress was formed, and "At the sixth 
session the committee on 'Good of the 
orders' skated again on the thin ice of 
recent failures ,and reported : 'However 
much we may feel inclined to ignore the 
foregoing and term it an attack by old- 
line companies, the fact remains that in 
the near future this question of guaran- 
teed protection, or reserve fund — call it 
by any name you will, only so that its 
meaning is clear — will have to be met 
and dealt with." 

At the session of 1900, the Head Con- 
sul of the largest and most rapidly grow- 
ing order declared that only while the 
insured remained young was any safe 
provision made for them ; there had 
been no real provision for old men. It 
appeared that a man should die young if 
his surviving family was to be benefitted 
as he expected — or perhaps it would be 
more correct, to say that if many of the 
insured survived to old age the average 

benefit would be reduced automatically. 
After several attempts, made at inter- 
vals of years, to bring members to their 
senses — ^^attempts resulting in bringing 
odium upon the wiser friends of frater- 
nal insurance — a committee was ap- 
pointed to prepare a plan that would 
"as nearly as possible meet existing con- 
ditions, and at the same time insure the 
stability and perpetuity of the society." 
In this report appeared the life-insurance 
axiom : "The cost of life insurance is 
determined by the age of the insured, 
and increases with advancing age." 

The article deals in part with the way 
in which necessary wisdom in counsel 
has been met in practice, and with what 
its writers now think necessary or de- 
sirable. With all its warm advocacy of 
fraternal insurance and demand for its 
improvement and preservation, the article 
nevertheless makes it clear that among 
risky speculations Fraternal insurance 
is in no rear rank. The wild-cat quality 
makes it safe to let alone. 

Our own suspicion is that a system 
which has been built up by means of 
fallacious and unfounded representations, 
and that has been formed and guided by 
incompetent managers, is liable to show 
almost as rapid collapse from reforma- 
tion as it has from the natural working 
out of inevitable results. If men have 
been initiated because they were tol.d in 
effect — though not in form that they 
knew how to interpret — that by laying up 
ten dollars a year on an average they 
could on an average accumulate 1000 
dollars in fifteen years ,the question is 
whether the element lured by empty pro- 
mises and attracted by costly cheapness, 
will continue to join. Reform may turn 
out as it did in the case of certain papers 
that were obliged to cease publication 
after they had been brought toward re- 
spectability by Anthony Comstock, who 
afterward reported that they died of too 
much decency." If the proposed reform 
of fraternal insurance goes far enough to 
make genuine business methods predom- 
inant, and to make the answer to the 
question "Will your widow get her 
money?" affirmative, the final record of 
a good many half way insurance orders 
or lodges may be: "Died of too much 

August, 1910. 



Historical Sketch. 

Wheaton College was born in the 
great agitation which preceded the aboli- 
tion of American Slavery. As Illinois 

not confessed Christians. In 1882, owing 
to continued ill health, President Blanch- 
ard resigned and his son, who had been 
for ten years a teacher in Academy and 
College, succeeded him. 

A building area began in 1890 and by 
1 90 1 four additional buildings had been 
secured. A small Observatory has since 
been erected so that the College now 
owns six buildings. About the same 
time a wave of missionary zeal swept 
through the College, and since that time 
there have been continuous additions to 
the foreign force of the institution. At 
present it is represented in Japan, 
Korea, China, the Philippines, India, 
Turkey, Mexico, Africa and South 


Institute it was chartered by Wesleyan 
Methodists that their children might have 
a school in which to study where slavery 
was neither defended nor apologized for. 
The secret society system, the traffic 
in strong drink. Sabbath breaking, sen- 
suous amusements and all other forms 
of evil were condemned by those who 
laid the foundations of the Institution. 
The charter of the Illinois Institute was 
surrendered in i860 and the charter of 
Wheaton College was granted the same 
year by the state legislature. 
/ President Jonathan Blanchard was iti 
first President. He served from i860 to 
1882, and was a great inspirer and ener- 
gizer of young men. His students were 
very largely led to undertake Christian 
work and verv few graduated, who weie 


There are about five hundred colleges 
in the United States. Many of them are 
most excellent institutions, earnestly 
striving for the highest and best things. 
It is safe, however, to say that no one 
of them all is more dear to the hearts 
of Christian people than the one at 
Wheaton. It has been so persistently 
loyal to all truth, that it has gained a 
large place in the affections of those who 
are earnestly contending for the "faith 
once delivered to the saints." It was 
therefore natural that the Golden Jubilee 
of this institution should have attracted 
the attention of large numbers of friends, 
old and new. 

In the college there has always been a 
strong literary societv movement. There 
are at present four of these societies, two 




August, 1910. 

for men and two for women. The first 
day of the Jubilee was given to them. 
The two ladies' societies gave receptions 
to their old members in the afternoon, 
and the two men's societies gave dinners 
to their old members and the ladies in 
the evening. Members were present 
whose affiliations with the organizations 
began in i860, and in some cases even 
before that, in the days of the Illinois 
Institute. ''Three Beltonians," Rev. Dr. 
Stratton, Rev. C. E. Marsh and Mr. 
Alvin Chadwick were members of the 
class of i860 and had not met for years. 
One of the first ''Aelioians" to come in 
was Mrs. Clara Sedgwick Carscadden 
who had not been at the college since her 
graduation forty-five years ago. One of 
this society said ; "This has been the 
happiest day of my whole life." 

The afternoon given to field sports was 
also very delightful. Lawson Field was 
under a cloudless sky and bright with 
color. In the ball game between the "old 
boys" and the college, the "old boys" 
won to the surprise of both parties. The 
score was five to four. Another very 
interesting feature of the program was 
the Zouave drill by thirty-two young 
ladies of the Gymnasium under the direc- 
tion of Miss Viola Weis, Director for 
women. The track events were not re- 
markable for lowering records, but were 
greatly enjoyed by the large numbers of 
spectators present. 

The Baccalaureate Sabbath was a day 
long to be remembered. In the morn- 
ing, at the usual hour of service, a union 
meeting was held in the Methodist Epis- 
copal church. It is a noble structure, 
and was filled in every part. Rev. Dr. 
Thomson presided and parts in the ser- 
vice were taken by Pastors of the other 
protestant churches. The sermon was 
preached by President Blanchard from 
Acts. 5 138-39. "If this counsel or this 
work be of men, it will come to nought ; 
but if it be of God, ye cannot overthrow 
them." The Sermon was merely an ex- 
position and enforcement of the text. 
Work which is of God will abide, and 
work which is of men will come to noth- 

The sermon was followed by a brief 
address to the class in which the Presi- 
dent reminded them of the omnipotence 

of God and the certainty of His triumph 
over all his foes ; of the fact that they 
were able to count on the constant pres- 
ence of God with them in all circum- 
stances, with no doubts or fears, sure 
of victory in all conflicts in which they 
trusted Him. 

At three o'clock in the afternoon the 
largest and most impressive missionary 
meeting ever held in Wheaton assembled 
in the College chapel. It was addressed 
bv Mrs. Cora Pinkney Marsh, formerly 
of China, Miss Edith Jenks, formerly of 
India, and Miss Ellen M. Stone, former- 
ly of Macedonia. In each case above we 
have the field of Mission service — not the 
present residence. The session lasted 
about three hours, but so deep and in- 
tense was the interest that almost the 
entire audience remained to the very 

On Monday morning at nine o'clock 
an old students' prayer meeting was held 
in the lower chapel, and at ten o'clock 
greetings from the churches were re- 
ceived in the chapel. Kind and appre- 
ciative words were spoken by many, buc 
perhaps it is not invidious to say that 
the remarks of Dr. W. A. Bartlett of 
Chicago and Rev. C. W. Fletcher of 
Washington, Pennsylvania were espec- 
ially impressive. In the afternoon were 
held the graduating exercises of che Aca- 
demy. In this day when our high schools 
are causing so much anxiety because of 
their non-religious and moral character 
the Christian Academy is once more re- 
ceiving the attention of thoughtful men 
and women. 

The Women's Building. 

It will be of interest to all who care 
for the tidings of the kingdom to know 
that a larger number of Wheaton stud- 
ents have gone abroad for Christian ser- 
vice this year than ever before. One has 
gone to the Philippines for Y. M. C. 
A. work. Another has become a gov- 
ernment teacher in Japan. He is the 
only English-speaking person in a popu- 
lation of thirty thousand. He is prac- 
tically a missionary who is maintained at 
the expense of the Japanese government. 
Two have gone to Korea. One has re- 
turned to China after about fifteen years 
of successful service there. Three have 
gone to India, and another is expecting 

August,, 1910. 



to return there shortly. One has gone 
to Turkey and is working in old Thessa- 
lonica. One has returned to Mexico and 
another has heen a missionary teacher 
in South America. Three more are hop- 
ing to sail next year, of whom two ex- 
pect to labor in China and one in some 
land not yet decided upon. "Pray ye 
therefore the Lord of the harvest to 
thrust forth workers into his harvest." 

thousand dollars were required to com- 
plete the one hundred thousand dollar 
fund and the people would not go home. 
By twelve o'clock almost fourteen thou- 
sand dollars had been subscribed and the 
remainder was raised the following even- 


At ten o'clock on Wednesday, the Sen- 
ior class was graduated, and after a bas- 
ket luncheon on the campus, greetings 

THE woman's building 

Tuesday was Alumni day, and the 
occasion of the meeting of the Board of 
Trustees. The Alumni met in the Cen- 
tral building at eleven o'clock and had 
their annual dinner in the Gymnasium 
at one. Among the pleasant incidents of 
the dinner was the address of Mr. John 
F. Eberhardt, formerly Superintendent 
of Schools in Cook county. He said 
that he had had the pleasure not only of 
giving his first school teacher's certificate 
to President Blanchard, but also had had 
the like privilege in the cases of Bishop 
VTncent and Mrs. Frances E. Willard. 
Tn the evening an old time meeting was 
held in the chapel. An essay was read 
by Mrs. Fred. B. Squires, a poem was 
given by Rev. C. W. Fletcher of Wash- 
ington, Pa., and orations were delivered 
bv Rev. T. C. Moffatt of Kansas and 
Rev. Dr. C. W. Hiatt of Cleveland, Ohio. 
All were of a high degree of excellence. 

It was eleven o'clock when the program 
was concluded, and it seemed impossible 
that anything should be attempted in the 
way of raising money. Yet eighteen 

from ten or twelve colleges, universities 
and theological seminaries were received. 
Among the speakers were Dr. Sargeant 
of Chicago University ; Dr. Atw-ell of the 
Northwestern University ; Dr. Chapin of 
Beloit College. Dr. Stewart of Lake 
Forest College ; Dr. Heidner of North- 
western College ; Dr. Page of the North- 
ern Illionis Normal at DeKalb ; Dr. Ward 
of Chicago Theological Seminary; Dr. 
Zenos of McCormick Theological Semi- 
nary, and Dr. Cook of the Congrega- 
tional College of Canada. 

Editor's Note. — The above article, in- 
tended for our July number, will still be 
of interest to many of our readers, not 
only because of their interest in the col- 
let^e itself, but because of their personal 
friendship for President Blanchard. It is 
also timely for those parents, whose chil- 
dren are planninjT for a course of study 
away from home, and it is suggested to 
such that thc}-- send to President Blanchard, 
Wheaton .111. for a catalogue of his insti- 
tution and for any information that they 
may desire. The fall term begins Septem- 
ber 13th next. 



August, 1910. 




Some time since in one of my letters 
I mentioned the fact that membership in 
a secret society naturally tended to lead 
men into crime because of the hope 
that lodge brethren would help them to 
avoid the results of their wrong doing. 
It is my deliberate judgment that this is 
the real reason for the downfall of a 
great multitude of men who go wrong. 
An instance has just come under my 
observation which again confirms this 

In Peoria, Illinois, where so recently a 
very prominent 'Freemason and member 
of other secret societies was found to 
have been robbing the city for about 
twenty years, another lodgeman has just 
been detected in the same sort of w^ork. 
There was however a difiference. The 
lodgeman not only robbed the city, he 
stole from the lodge as well. The exact 
sum taken is not known but amounted to 
many thousands of dollars. It is sup- 
posed that he used at least twenty thous- 
and dollars of secret order money, besides 
all that he got from the people. 

When we mention facts like these we 
are told that there are also ministers and 
church members who steal. This is true, 
but it is not true that churches swear 
their members to conceal the lawless deeds 
of their church brothers, or to recognize 
their signs of distress, if they should be 
on trial for their crimes. It is these obli- 
gations to aid and assist secret brothers, 
and to help them to carry out their plans 
of one sort or another, that encourage 
men to commit crimes in the hope that 
they may be able to reap the advantages 
of evil doing and yet to avoid its penal- 
ties. We repeat our conviction that this 
sort of lodge oath has made many an 
lionest man a thief. 

Another Instance of Lodge Charity. 

A discussion recently arose in Phila- 
delphia on the subjects of the salaries of 
policemen. In the course of this discus- 
sion a policeman's wife wrote one of the 
papers an article in which were found 

the following words : ''The raise in salary 
that he got last August we have not felt 
yet. Why don't they get up something 
that will protect the police while sick? 
Between keeping up lodges and his as- 
sessments we are kept poor." The entire 
letter is most pathetic. The poor wife 
says that she has no children and that 
she herself goes out to work, and yet 
that the constant drain of political assess- 
ments, and lodge expenses keeps them 
poor. If the husband should take sick 
and die, and the lodges should pay the 
insurance which they have agreed to pay, 
the fact woud be trumpeted abroad as an 
example of lodge benevolence. 

In this connection we should always 
remember that the moral and spiritual 
cost of these lodges is far greater than 
the expense in dollars and cents. The 
man must swear away his freedom as a 
man and as a Christian. He must take 
on all the members of the order, orood, bad 
and indififerent, as his friends and con- 
fidents. He must agree to have more in- 
timate relations with godless and wicked 
men, than he can have with the members 
of his own famil)^ or church. The 
wretched results of these false social re- 
lations are well known to all, who have 
studied the secret society question. 

Not a Religious but a Moral Institution. 

When we are criticising the lodges for 
their Christless prayers and their mock 
solemnities we are often told that the 
lodge is not a religious, but a moral in- 
stitution. It is said that the order does 
not profess to save men, but to make 
them decent. All who have become in- 
formed on the subject know that this is 
not true, but suppose we accept it at 
face value for a moment, let us then in- 
quire what sort of a moral institution se- 
cretism is likely to produce. All men are 
religious by nature. This is now a truism. 
But all men are not Christians by nature, 
nor, for that matter are any men Chris- 
tians by nature. "Except a man be born 
again he cannot see the kingdom of God." 
And there is as much difference between 
Christian morals, and the morals of other 
religions as there is between daylight and 

This fact is continually coming to the 
surface. A few weeks ago I was in the 

August, 1910. 



city of Mexico. While there an excur- 
sion of Oddfellows came down from 
Texas and were very hospitably enter- 
tained by the brethren in Mexico. On 
the Lord's day there was a supper and 
dance for them at the Country Club. 
While many of them were at the dance, 
a Methodist minister was preaching to 
others of the visiting company on the ex- 
cellencies of the order. How perfectly 
this fills out the picture of a false re- 
ligion ? There is the supper and dance 
for the majority, and a sermon for the 
rest, and all are equally brethren. 

College Secret Society florals. 

We are at times said to be fanatical 
and extreme in our views on the lodge 
question. Probably no one will accuse 
President Jordan of Leland Stanford 
University of being so. Yet in a recent 
address he made the following state- 
ments : 

"Sooner or later the heads of colleges and 
universities will be forced to prohibit ab- 
sohitely the use of liquors on the campus. 
A continuance of conditions as they exist 
now in some places means the death of the 

"One time we celebrated a great football 
victory. Two hundred students from the 
ITniversity of California spent the night on 
the campus. The fraternity houses were 
open all night. Two hundred drunken 
rowdies marched through the library, a 
thing the library was not accustomed to. 
Beer kegs were carried over to the steps 
of the sorority house and some of the boys 
made a night of it there. 

"Later one student went to a saloon 
down-town, got drunk, came back, and got 
into the wrong house. Some one shot him. 
That decided the authorities. We suspended 
the ringleaders of the gang that invaded 
the library. Then 130 other students said 
they were just as guilty; what were wc 
going to do about it? We let them go, 

It will be observed that President Jor- 
dan is not discussing the secret society 
question, he is talking about liquor drink- 
ing and other vices. As soon however as 
he gets to the heart of the question he 
finds himself in the secret order vicinity. 
How did this happen? Naturally enough. 
The secret orders are the places where 
they practice these vices and, therefore, 
when he spoke of the one he was com- 
pelled to mention the other. It is most 
strange that anv community which had 
any regard for its homes should ever 

have tolerated such societies for an hour. 
There are hundreds of broken hearted 
wives and forsaken children who may 
justly charge their jniseries to the lodges 
of our lands. It is obvious that the 
younger men are, when they become con- 
nected with such orders, the more rapid 
will be their moral deterioration. 

The Witnesses Hultlply. 

It has always seemed to me a great dis- 
grace to the colleges of our country that 
they should have permitted the fraternity 
system to have taken root. One would 
have supposed that they would have in- 
stinctively taken the same position that the 
high school men have assumed from the 
first. Probably there is a partial excuse 
for them in the fact that the college 
orders did not at once develop the evils 
which are now obvious. We are com- 
pelled to say, however, that a college man 
should have known, what the inevitable 
result of secret combination must be on 
young men. 

At the present time there is evident a 
decided reaction against the college ord- 
ers in the faculties of our schools for 
higher education. I received from a 
friend the other day a copy of the Indian- 
apolis Nezm which contained the opinions 
of eleven college and university Presi- 
dents on the fraternity question. There 
was also an editorial resume with an ex- 
pression of editorial judgment. The arti- 
cle occupies the better part of a page and 
is both interesting and instructive. 

It is apparent that the eleven college 
officers, whose opinions are given, feel 
either that fraternities are evil or that 
thev are believed bv others to be evil. A 
majority of the writers say without hesi- 
tation that the secret orders are harmful. 
One or two think them beneficial. One 
says that the influence of the orders on 
those who live in chapter houses is much 
more harmful then on those who do not 
so live. It is easy to see the reason for 
this. When the student lives in a chap- 
ter house the lodge gets a far better 
chance to do its work on him than when 
he is in another sort of dwelling. 

There is one remark made by, the edi- 
tor which is very significant, he says; "as 
a nde students, especially those at the 
universities, desire more freedom and less 



August/ 1910. 

oversight. "Dorm" rule is too strict for 
them and they prefer fraternity chapter 
houses, clubs Or boarding houses even 
if the cost of living is somewhat greater." 
Yet all who are familiar with the facts 
know that there is no attempt in college 
halls to forbid or prevent anything which 
is clean and orderly. Disorders, vices and 
crimes are forbidden, all else is free. 

A Very Good Sermon, 

In the same line with this article from 
the Indianapolis News is the report of 
a sermon which we find in The Inter- 
Ocean. It was preached in Davenport, 
Iowa, and reported by special dispatch to 
that paper. The text is from i. Kings, 
14 :27. "He made in their stead brazen 
shields." The doctrine of the sermon is 
that the lodges are to the church of our 
Lord Jesus Christ what the brazen shields 
of Rehoboam were to the Golden shields 
of Solomon. The question which the 
preacher raises is whether the lodges can 
hope at any time to supplant the church. 
His conclusion is that this is clearly im- 
possible in view of the facts in the case. 

"The error of Rehoboam is committed 
when human organizations, such as lodges 
and fraternities, open or secret, organized 
for social or prudential ends, are offered as 
substitutes for the Christian church and 
uniting with them as equivalent to conver- 
sion to Jesus Christ. 

"The merits or demerits of the club or 
lodge are not considered. They may have 
their peculiar spheres of usefulness in so- 
ciety, concerning which persons will decide 
for themselves. But when men claim that 
their lodge answers for the church of Jesus 
Christ and that initiation into it is equiv- 
alent to conversion to Christ then the shield 
of brass is offered for the gold. 'Tis a de- 
ception as old as Rehoboam at least. 

Lodge Can Never Supplant Church. 

"In many things the lodge may be made 
to appear as much like the church as bur 
nished brass resembles the gold. It may 
honor and quote from the Bible, beautiful 
devotional prayers may be offered, reverent 
rituals exploited and a certain dignified, 
worshipful solemnity observed. With such 
few external similarities there is still an 
infinite diameter of difference between 
lodge and church. 

"The lodge of any type is man made; the 
church was established by Jesus Christ; its 
origin is Divine. The lodge is first and al- 
ways for the benefit of its members; the 
church is for the redemption of the world. 

The first is for what the member can get, 
the second for what he can give. 

"One becomes a lodge member by the 
election of the membership and nayment of 
fees; one can become a true church mem- 
ber only by being regenerated by the Holy 
Spirit, by a confession and repentance of 
sin, and a self-dedication to the service and 
kingdom of Jesus Christ, without respect to 
social, financial and prudential conditions. 

"The lodge and church radically differ in 
their origin, organization, aims, spirit and 
life, and he who substitutes one for another 
substitutes brass for gold. Every good 
thing, socially and morally considered, the 
lodge possesses should be found in the 
church, and infinitely more, for it is in- 
trusted with the task of realizing the will 
of God among men. 

The fact that such a sermon was 
preached by a minister who is not a 
special opponent of secret societies, and 
that it is printed in full in an ordinary 
secular newspaper is full of encourage- 
ment to those who are at times tempted 
to despond. God is well able to care for 
His own truth and is determined to do 
so. Our only anxiety should be to be 
faithful in the performance of each day's 
duty. He will care for the results. 


A love story with the above title is 
the vehicle of a varied review of im- 
portant questions by Charles M. Sheldon. 
Esther Darcy is the attractive girl of the 
book, but Paul Douglas is toO' fine a 
young man to be eclipsed wholly for the 
reader even by so charming a girl Yel- 
low Journalism with its iniquious meth- 
ods is exposed, and the author makes 
his love story turn light on fake and 
liquor advertising, cigaarette smoking, 
race riots, betrayal of trust, the liquor 
trafific, the saloon, and school secret fra- 
ternities. The pleasant love story is not 
after all colored wholly by dark hues or 
yellow tints ; it exalts love and helpful- 
ness in family relations, and inculcates 
honestv and rectitude. 

''Blessed is the man that walketh not 
in the counsel of the ungodly, nor stand- 
eth in the way of the sinners, nor sitteth 
in the seat of the scornful." 

August, 1910. 




The following article appears, under 
the caption ''Masonry in theCivil War," 
in the February, 1910, issue of "Masonic 
Tidings/' published in Milwaukee, Wis- 

Brother E. E. Williams, of Kirkwood, 
Mo., a suburb of St. Louis, who is one of 
the trusted employes of the Missouri 
Pacific railroad, a passenger conductor, 
stopped off in Washington the other day, 
en route from the east to Columbus, Ohio., 
where he was about to visit a daughter. 
While here Brother Williams hobnobbed 
with a few of his friends of the Masonic 
oredr, and to them he related one of those 
remarkable stories of the Civil war which 
demontsrated how seriously Masonry was 
regarded in those days and which furnished 
a chapter calculated to awaken the interest 
and enthusiasm of members of the fratern- 
ity the country over. This is the story he 
told: "I have just been on a visit to my 
father, L. J. Williams, whose home is in 
Harvard, N. Y. My father served in the 
Civil war as a member of the One Hun- 
dred and Forty-fourth New York Volun- 
teers. He is a member of the Downsvills 
Blue Lodge, No. 464. When the war broke 
out the Entered Apprentice and Fellow- 
craft degrees had been conferred on him 
in New York. He went out in the defense 
of his country, without having received the 
degree of Master Mason. 

A Prisoner. 

It was his misfortune to be taken a 
prisoner of war while at or near Savannah, 
Georgia. While he lay in the Southern 
prison he communicated with some of his 
friends in the north. His lodge in New 
York, through the proper officials, got in 
tocuh with Zerubbabel lodge in Savannah, 
and made the request that the Savannah 
lodge, as a favor to the brethren of the 
north, confer the Master Masons degree on 
the Fellowcraft brother. One night my 
fahter was taken from his prison and con- 
ducted to the Savannah lodge room. It 
was a remarkable occasion. He wore his 
bedraggled blue uniform, token of his sym- 
pathy with the cause of the north. He was 
surrounded by men who wore the grey. 
All the chairs were occupied by Confederate 
officers. They were on opposite sides in a 
struggle to the death, but they were breth- 
ren. Then and there he received the sub- 
lime degree of a Master Mason and was ac- 
claimed a friend and brother by his enemies. 

The Escape. 

But the more significant feature of the 
story was yet to follow. For, on the same 
night, my father escaped from his prison 
and rejoined his comrades of the north, I 
have visited Savannah since then and T 
looked up the records of his raising. In 

red ink, on the same page that records 
the fact that the degree was there con- 
ferred, is the brief notation: "On this night 
Brother Williams escaped from prison.' 
I have talked with my father about the 
matter a number of times. When asked 
about his escape he always smiles peculiar- 
ly, 'You may put it down as an escape,' he 
told me, 'but it wasn't an escape, strictly 
speaking. For on that night some men 
came to my prison. They put me in a 
boat and carried me off some distance. 
Then they deposited me on neutral soil, 
between the lines. From there I found my 
way back to my friends. Who my rescuer* 
were I have never learned. It is their own 
secret, and it has never been disclosed. 
But in my mind, I know exactly to what I 
may attribute the'escape' in question.' " 

The following comments seem perti- 
nent : If it be true that "Masonry does 
not change," then a repetition of this in- 
cident in a possible thousand of cases 
must have happened in the Civil War on 
both sides and might be expected to-day, 
should civil war arise, and that not only 
on the side of enemies of the government, 
but of course from "loyalists" as well. 

The writer suggests that Masonry was 
"res:arded seriouslv" in those days. Does 
he mean to intimate it is not now: it so, 
it has many "idle words," for which its 
devotees will have to render account ; but 
this is hardly his meaning, for he de- 
clares that this chapter of history is "cal- 
culated to awaken the interest and en- 
thusiasm of members of the fraternity 
the country over." 

What effect would it have on the just 
cause of our country in any strife — civil 
or foreign today, if these superior claims 
of Masonic Brotherhood were to be 
generally recognized nowMvhen Masons 
at home and abroad are so numerous? 
For such soldiers to talk of patriotism 
is veriest nonsense. Such would be no 
more disloyal, were they to obey every 
command to "take aim — fire." when the 
opposing ranks were Brother Mason.'^, 
by shooting purposely over their heads. 
Such "patriotism" is a perfect farce. 

We do not know the "trusted em- 
ployee" of the railroad referred to in 
this article, but we do not trust him. nor 
anv other man who could glory in the 
al)()\'e transacti(Mi. We would certainly 
expect him to turn down the interests of 
his company, by allowing free rides to 
"worthy Brothers" in need, whenever it 



August, 1910. 

could be done under protection of such 
secrecy as constitutes the common atmos- 
phere of Masonry. 

Would such favoritism be any differ- 
ent in principle from that exercised in 
the story told with so much evident 
pride ? 


The following from Mr. A. D. Cline 
of Pikeville, Kentucky, is a relation of 
facts that doubtless could be duplicated 
thousands of times in the states of our 
Union. The Masons of Iowa have suc- 
ceeded in securing such control of the 
Supreme Court as to have the Masonic 
Lodge of that State declared to be a 
charitable institution and so legally free 
from the payment of taxes. Mr. Clinc 
writes : 

"The assessors of our town listed the 
property of the lodge and when it was 
taken before the Board of Supervisors, 
they turned it down. Two of the mem- 
bers of the Board were lodge men and 
the other man was not. 

*'The assessor asked us to write to 
the Attorney General in regard to same, 
and so we did, and I herewith enclose 
extract of his letter towit : 

There isn't any property in the State of 
Kentucky exempt from taxation under the 
present Constitution of the State, except 
such property as is specifically enumerated 
in Section 170 of the Constitution. You will 
notice that this Constitutional provision ex- 
empts property which is used for purely 
public charity. And I assume that it is 
under this provision that the owners of the 
property referred to in your letter claim ex- 
emption. The law in Kentucky now is, 
that property owned by Masonic lodges and 
similar institutions is subject to taxation, 
like property owend by individuals, the 
theory being that these are not public char- 
ities, but are run for the benefit of the 
members and families of members of the 
Society. I think the case referred to by 
you, City of Newport, vs. Masonic Temple 
Association, clearly settles the question.' 

"We have presented said letter, and as 
yet they have failed to list the Masonic 
lodge, and have made the assertion that 
they will not list said property. 

"When our government is in the hands 
of such men, we are in danger." 

"Therefore the ungodly shall not stand 
in the judgment, nor sinners in the con- 
gregation of the righteous." 


Craftsen, what is my relation, fill I not 
the Master's Station? 

Yes, I wield the "setting-maul of Jube- 

Here I make a fair citation and it wants 

not confirmation 
Though tis said our "principles are out 

of plumb !" 

I am vexed . . 
And perplexed. 
For 'tis said our "principles are out of 
plumb !" 

We have men of all positions, deacons, 
lawyers and physicians. 

All the leading men of social life you 

We have bankers, gamblers, brewers, 

with those who clean the sewers, 
And we're franchised in this nation of 

the free. 

Here's a clew, 
What think you ? 
Yes, we're franchised in this nation of 
the free. 

We have priests and Jews and Deists, 
these along with other Theists, 
"Seekers after truth" — we take them 
as they run. 
Many merchants, judges, teachers, many 
big and little preachers, 
In our worship, with their faces to 
the sun. 

Our's the "level," 
Their's the bevel. 
As we worship, with our faces to the sun. 

We have influence with the masses and 
thus we guard the passes. 
To the platform, press and pulpits of 
the day. 
^^'e anticipate conviction, which would 
lead to our eviction, 
And we check it, yea, forestall it on 
the way. 

When it's dead. 
Then we spread. 

Oh, we check it ! yes, forestall it on the 

August, 1910. 



We control the legislature, caring nothing 
for the nature 
Of the politics that placed it on the 

For we surely own the creature, and are 
felt in every feature, 
When we ''tyle" it, with our sword 
across its door ! 

We know how. 
It must bow. 

Wihen we tyle it, with our sword across 
its door. 

When we want a place, we fill it ; if 
another does, we will it, 

Or we down him, ''on the angle of a 

When we want a law, we bill it; if all 
others do, we kill it ! 

We "assist" each other here and every- 

You saw wood, 
For our good. 

We "assist" each other here and every- 

When involved In a litigation, "Cowans" 
find no mitigation. 

Though our verdicts sound like oracles 
of old ; 
For Masonic obligation rules our "craft" 
throughout the nation ; 

They're outside our "square and an- 
gle," in the cold. 

They don't know, 
They're outside out "square and angle," 
in the cold. 

Oh ! we take the wondering crowd, with 
trinkets, plumes, and banners 
And all-entrancing music of hired band. 
Thus, with our trumpet sounding loud, 
while many with respect are 
We're decoying, yet the people think 
it grand ! 

But its bait ; 
Then we wait. 
Yes, we're shaming, while the people 
think Its grand. 

At our midnight feasts and dances, fe- 
male partners meet advances, 
Wives and maidens — women of the 
Eastern Star — 
Come to meet seductive glances; come 
where frisky Cupid prances. 
To our "Point within the circle," near 
or far. 

If we frown. 
They come down 
To our "point within the circle." or 
there's war ! 

Thus we govern all our Orders, from 
their center to their borders ! 
Chosen spirits dominate and give them 
tone ; 
From our "Trestle-board," our brothers 
work out our designs through 
Wlio are "hoodwinked," grinding with 
the nether-stone. 

This is true ; 
What think you ? 
All are "hoodwinked," grinding with the 

Courts and sheriffs — civil features, courts 
and sheriffs are our creatures. 

Underneath the "Setting-mauJ of 

Masons oft control the jury ; craftsmen 
oft will swear like fury ; 

Thus we clear a brother Mason bv 
"The Plumb." 

He is one. 

So we clear our brother Mason bv our 
"Plumb !" 

My reflections here are ended, and "the 
craft" is well defended ; 
Mightv is the "Setting-maul of Jube- 
Can we meet with great disaster, while 
the hat is on the "Master," 
And our worthy "Junior Warden" 
wears the "plumb?" 
If we fall, 
Down go all. 
Yet 'tis said, our "principles are out of 

Chcrith, Congo, Mo. 



August, 1910. 


Horace Hannibal Hinman was born 
May 2, 1822, in Woodbridge, Conn., 
but came with his parents nine years 
later to Litchfield, Medina County, 
Ohio. His early education was receiv- 
ed in the public schools of Litchfield, 
Grafton and Elyria. He began teach- 
ing at the age of sixteen, and con- 
tinued for some years in various parts 
of Ohio, Kentucky and Indiana, mean- 
while reading medicine with different 
physicians. In October of 1841, he 
came to Oberlin and spent a few weeks 
in study, but the toil of chopping wood 
for his board proved too great for his 
frail strength. He entered the med- 
ical college of VVilloughby in 1844. 
During his medical course, the pre- 
mature death of the brother next him 
in age, together with a classroom ut- 
terance of one of his professors, re- 
sulted in his conversion. He was gra- 
duated in medicine, 'Feb. 26th., 1846, 

but his practise was soon interrupted 
by a call to more directly religious 
work. His interest in the various lines 
of reform in which he afterwards en- 
gaged, began early. At nine years of 
age, he found in his geography a state- 
ment that slavery existed in parts 
of the United States. Despite his 
teacher's corroboration, he could not 
believe so monstrous a statement 
until it was confirmend by his mother. 
His first essay was on the subject 
of slavery, his father commending his 
effort, though not then sharing his 
views. His mother taught him also 
to hate masonry, and in the medical 
college he successfully opposed the or- 
ganization of a secret fraternity. It 
should be said that his mother's teach- 
ing was positive as well as negative, 
for she often urged him to enter the 
service of the Master, and regarded 
his conversion as the answer, of which 
she had been already divinely assur- 
ed, to her many prayers. 

Ajiigust, 1910. 



In 1849 he began preaching occa- 
sioi^'^lly, and in 1850 he appHed to the 
Ai^erican Missionary Association to 
be sent to the Mendi Mission in West 
Africa, but was rejected because of his 
feeble health. During the decade of 
the fifties, when he lived in Livingston 
County, Illinois, he practised medicine, 
conducted a farm, served as county 
school commissioner, held temperance 
and anti-slavery meetings, preach- 
ed and organized churches on a 
non-sectarian basis, operated a store, 
aided in the escape of fugitive slaves, 
helped to organize the Republican 
party in the county and to found its 
first paper, ''The Pontiac SentineV\ or- 
ganized an anti-slavery society of ra- 
dical abolition principles as a correct- 
ive to what he considered the luke- 
warmness of the Republican party, 
helped erect an academy at New Mi- 
chigan, took part in public debates on 
the question of whether the Bible sus- 
tained slavery, lectured on prohibition, 
then an issue before the voters of Il- 
linois, prosecuted illegal liquor dealers 
in Pontiac, closing five or six saloons, 
and engaged in the work of an evan- 

In 1860, he renewed his application 
to the American Missionary Associa- 
tion, was ordained and sent with his 
wife to Africa, where he remained five 
years, with a brief interval in this 
country, the expense of his return 
being paid within two weeks afterward, 
by his medical servicjes to English 
army officers. He returned to the Uni- 
ted States in 1866, and filled pastorates 
in Congregational churches in Homer, 
Illinois, and in Baraboo and Ironton, 

In 1873, he felt called to engage in 
active opposition to secret societies, 
and organized a state convention for 
that purpose, which was held in Octo- 
ber of that year in Ripon, Wis. He 
resolved to devote his life to the age 
of seventy, if spared, to this cause, 
anfi was enabled to carry out his vow. 
He- lectured in all parts of the Union, 
except the extreme West, spending 
much time in the South. He was oc- 
casionally assailed with eggs, and once, 
in Mississippi, a company of armed 

horsemen attempted vainly to intimid- 
ate him. 

In 1890-91, he labored earnestly to 
secure the unification of all Christians, 
publishing at Berea, Kentucky, with 
John G. Fee and J. Franklin Browne, 
a monthly called The Reunion, and or- 
ganizing two conventions, one in 
Dayton, Ohio, and the other in Chi- 

In the winter of 1892-93, he became 
convinced that there is no Scriptural 
ground for the substitution of the first 
for the seventh day of the week as the 
Sabbath, and in the autumn of 1893 he 
united with the Seventh-Day Baptist 
church of Chicago, of which he has 
remained a member. In 1893-94, he 
preached and did home missionary 
work for the Seventh-Day Baptists in 
Iowa, Nebraska and Kansas, securing 
and baptizing several converts. Dur- 
ing the summer of 1897, he acted as 
Seventh-Day Baptist missionary in 

Much of the time from 1895 to 1898, 
he gave to the work of the Industrial 
Missionary Association, of Alabama. 

In the spring of 1898, he returned 
in broken health to his home in Ober- 
lin. From that time, his missionary 
efforts were largely confined, so long 
as his own health permitted, to the 
care of the aged colored man who has 
so recently preceded him to the Better 

In acknowledging the providential 
care that has guided his life, he would 
wish grateful mention to be made of 
the unexpected bequests which re- 
lieved his old age from financial anx- 

He retained an intelligent interest 
in current events, especially as related 
to the progress of the Kingdom, up 
to the last days of his earthly life, 
which ended Saturday morning, luly 
16, 1910. 

He was three times married ; in 18-46 
to Rachel Amanda Burke, who died 
in 1848; to Julia Atwater in 1851, wh'-* 
died eight years later, and in 1860 tc 
Sarah Frances Strong, who survives 
him, together with their daughter 
and two sons. 



August, 1910. 



(The following was an illustrated lecture 
by Mr. Woolley, assistant pastor of the 
Moody Church at the Annual Convention of 
the National Christian Association in April, 

I did not choose this subject, and I 
should not have put it just that way; yet 
I am not sure but that it covers the 
ground; but what I do want to say this 
morning is to commence by speaking 
about that short word, which is so full 
of meaning^ so full of woe, which is 
more awful to this world than any, and 
to the next, because it is the little seat 
out of which evil comes. If it had not 
been for sin, this world would have been 
heaven. It was sin that spoiled the gar- 
den of Eden. It is sin that has caused 
all the suffering, vice, crime, insanity, 
idiocy, sickness and trouble of this old 
sin-ridden earth of ours. 

The word itself is sinister ; it seems as if 
every letter of it was impressive of the 
thing itself. 

The Letters Significant. 

Now that letter ''s," in its crookedness 
and its curves, seems tO' express sin. You 
have only got just to put a mouth at one 
end and a tail at the other and bring out 
the fangs and you have the old serpent 
himself; the father and begetter of sin. 
You cannot say the letter without a hiss, 
and it seems as if a lot of other words 
wanted to just be capitalized by it : — sin, 
satan, serpent, snake, secrecy. 

But you are not much better ofT when 
you come to the next letter, because you 
have got a great big *T" and what is sin ? 
It is the "I" capitahzed. It is the "I" 
getting out of place, getting on top in- 
stead of being obedient to God. That 
was why Adam committed his first sin; 
it was because he put his judgment and 
his will above God's. It seems that that 
letter 'T" is in the heart of sin and pride 
and disobedience and selfishness and will. 
You will find *T" right in the heart of all 
these, just as the great big 'T" that makes 
sin powerful ; for in man the minute *T" 
becomes dominant, then sin reigns. 

What does Paul say about sin? He 

says "the lust of the eye, the lust of the 
flesh, the pride of life." That is Paul's 
definition of sin, and it is because the 
"I" is dominant that sin has control in 
our heart. 

You have heard about the self-made 
man who worships his maker; and this 
third letter reminds me of it ; reminds me 
of the man that is kneeling down in ado- 
ration before the great big "V there ; he 
is kneeling right down there before him- 
self; instead of worshipping God, he is 
worshipping himself; and when we get 
to thinking too much of ourselves and ex- 
alting ourselves, then sin enters. 

SIn*s Terrible Power. 

Some of you heard Dr. Dixon give the 
illustration of the snake charmer who 
was some years ago in New York — in 
the Hippodrome ; and how this snake- 
charmer had trained an immense Python, 
and the Python would come and coil 
himself around the body of the snake- 
charmer, while the multitude held their 
breaths until finally the coils of that hide- 
ous monster had completely encircled the 
man, the master of the snake, and reared 
his awful gapping head over the man ; 
and as he did sO' in this particular night, 
the thousands of spectators burst into 
tumultuous applause, and in the midst 
of it a shriek was heard, and the mass of 
man and serpent was seen to twist and 
fall. The snake had asserted his suprem- 
acy at last. It had seemed to be servant, 
but finally it had got its master into its 
grip, and it tightened its coils and broke 
every bone in the body of the snake char- 
mer ; and with his dying shriek he fell to 
the floor. Now that is sin. We seem to 
be master over sin, and gradually it closes 
its slimy coils around us, and we seem to 
be master until the circle is completed and 
then sin crushes the life out of its victim, 

I said the other letter seemed snakish, 
but you can erase the first and the last 
letter and you still have the heart of sin 
there in the letter 'T." 

Now what are you and I to do to over- 
come this self nature in us that makes us 
subject to sin. As long as *T" is domin- 
ant, we are subject to sin. We have sim- 
ply got to deny self, to cross self out, and 
when we do that we find ourselves at the 

August, 1910. 



cross, and when "V has become crucified 
and instead of "l" there is the cross of 
Jesus Christ, then we can say as Paul 
said, "I am crucified with Christ — not- 
withstanding I hve, yet not I, but Christ 
liveth in me," 

A Personal Experience. 

The heart of secret societies is in the 
pride of man's heart ; and I want to close 
this brief Httle talk by a personal experi- 
ence, illustrating that. A dozen years ago 
I heard at Northfield, President Blanch- 
ard give one of those masterly addresses, 
such as he gave last night. I was a Knight 
Templar, and that talk stirred me up 
mightily. It seemed to me very unfair to 
the secret societies, from my point of 
view. I went to Mr. Moody about it, 
and protested at such a talk from the 
Northfield platform ; but my protest did 
not count for much with Mr. Moody. 
We had a heated argument, however, for 
a few minutes ; but, notwithstanding my 
objection and miy difference of opinion, 
the seed was sown in my heart during 
that talk, and it begun to develop until 
finally the Spirit of God brought straight 
home to me this question : Can you be an 
out and out servant of the Lord Jesus 
Christ and at the same time a member 
of secret societies? And I just resisted 
that question until finally I came to the 
point of ceasing to resist, and seeking for 
light from God ; and when a man gets to 
the point where he is willing to surrender 
his own will to God and find out God's 
will first in the matter, then God will 
give him light ; and God gave me light, 
the light which led to my withdrawing 
from every secret society I belonged to, 
including my college fraternity ; and I 
have had peace of conscience on that sub- 
ject ever since. 

Friends, I realize that the lodge is no 
place for the Christian. I realize that 
God said through His Word, "Come out 
from among them and be ye separate." 
"Be not unequally yoked together with 
unbelievers," and I realized then, and 
have ever since been convinced, if possi- 
ble more and more, that the Church must 
keep her skirts clear of secrecy, and that 
it is her dtity to antagonize it. 



(An address delivered April 8, 1910 before 
the National Christian Association Con- 
vention, Chicago.) 

Ladies and Gentlemen, Brothers and 
Sisters : I would rather be listening to 

men who are more 
competent for a pro- 
position of this kind 
than I am, but I have 
no apology to make. 

I want to say in the 
first place, that I am 
glad that God has set 
watchmen on the walls 
of Zion, who will never 
hold their peace until 
the kingdoms of this 
world shall have be- 
come the kingdom of our God and of 
His Christ. 

As we look at the powers of darkness 
and hell here in the world today, and 
watch them holding their high carnival 
everywhere, with all of the sad features 
of the situation, the saddest of all is, that 
those who are standing for God and for 
the right in the world, and wdelding an 
influence toward the overthrow^ of the 
kingdom of darkness, are having to make 
this fight over the bulwarks of a false 
Church and a false ministry. The beast 
of paganism is supported by a ministry 
that is false to God and false to man. 
Yet I am glad that in a time like this, 
God is raising up men everywhere, who, 
regardless of popularity, or money or 
anything else, are going to keep pound- 
ing away until something breaks loose in 
the kingdom of darkness. It is already 
breaking loose. 

Secretism a Lurking Foe. 

The saloon is a public evil ; they have 
blinds at the windows, and they have a 
bar ; but it so thin that we can sec 
through it, and see what there is in it. 
It lies too much on the surface to Ik' 
covered up, but when you run up agamst 
the lodge evil, you have a different pro- 
position : The thing is in the dark. 

T remember one time in the State of 
Indiana, mother was missinir some ducks 



August, 1910. 

day ■ by day. I think there were thirty- 
two of the little ducks to begin with, and 
they dwindled down until there were only 
seventeen, and where they were going 
was a mystery. Down in the spring 
branch, where the dam was raised across 
the branch, we saw that the water was 
muddy and we suspected that there was 
something wrong there. We opened the 
dam and let the water out, and there we 
found a great big bull frog which had 
been catching the ducks. It was the 
largest frog I ever saw ; it was hid away, 
in secret; it came to the surface to do 
its work, but it hid away in that muddy 
water when it had done its miserable 
work, and we had to go after it and dis- 
cover it, before we could do away with 
the thing and save the ducks. Here we 
are dealing with an evil which hides 
away in darkness and tries to find re- 
fuge; but I am thankful to God that it 
is impossible for it to dive so deep but 
that we can discover it. 

*'The time has come when the lodge 
business is exposed to all those that are 
willing to open their eyes and face the 
music," I know that men are determined 
that it shall not be revealed, but God says 
it shall be revealed : He declares that 
that which is done in secret shall be pro- 
claimed upon the house top; and neither 
man nor devil can hinder God from doing 
what He says shall be done. Men have 
exhausted their resources in trying to 
hinder these hidden things of darkness 
from being brought to light, but all in 
vain. 'Some one has said that three men 
might keep a secret if two of them were 

The ilaln Question. 

I am to deal with the question : "What 
use shall we make of the lodge ritual?" 
Of course we mean what use shall be 
made of it by men who are opposing the 

I would say, in the first place that we 
need the lodge ritual as an X ray, for 
the purpose of looking in to the Lodge 
System. I like to read pamphlets and 
booklets ; I like to read President Blanch- 
ard's works and other works on modern 
secret societies, but I can go right to the 
Lodge Rituals and look right into the 

very vitals of Lodgery and; see what there 
is in the thing. .,, 

The secrets of the lodges are exposed, 
and I am glad that it is possible for the 
ministers of the Gospel, who are trying 
to stand for God and for the right, to not 
fight as those that beat the air, but to 
know what they are fighting, and to know 
what they are talking about ; and I may 
say here that we who are making this 
fight, and leading this fight, need the 
lodge ritual for our own instruction, for 
our own information. We need to be 
informed, and we need to go right to 
the fountain source, if I may call it such. 
It is a corrupt source to be sure, but 
we need to go there in order that we may 
be informed on the principles of Lodgery, 
and know what we are talking about, and 
so that we can present the matter and 
combat the evil intelligently before the 

Benefit of Reading Rituals. 

Then again, we need to use it in the 
individual case. I find men everywhere, 
and some of them are not from Missouri 
either, who want me to show them. I 
can stand up and talk, and tell them that 
the lodge is exposed, but they say, "Show 
us." Some of them, belong to the lodge. 
There are hundreds and thousands of men 
in the lodge, who know almost nothing 
about it. They have just gone in there, 
and become hoodwinked. 

Where I have fought the lodge abom- 
ination, they have made wonderful con- 
cessions and I have often known them to 
take men into the Woodmen without mak- 
ing them ride the goat, and when they 
would come to certain things that are ob- 
jectionable in the rigamarole, they would 
say to the candidate — "you don't have 
to go through this, unless you want to." 
They get a copy of our ritual and show 
it to the ramrod and he says, "those fel- 
lows don't know what they are talking 
about, but the best thing for us to do is 
to keep still." Yes the thing to do is to 
say nothing and very little of that. Under 
the circumstances that is the best policy 
for the Lodge. 

So we need to show the ritual. We 
need to use the ritual. I have dealt with 
lodgemen who became worked up about 
the matter and they brought me to a 

'A'iigust, 1910. 



shaw- down. They said ; *'you don't know 
what you are talkmg about." You know, 
"a word of confirmation is an end of all 
strife/' I took the Ritual and put it in 
their hands and said, ''Read that, and if 
after you read it, you will come and 
show me that it is not correct, I will 
agree not to open my mouth against your 
lodge as long as I stay in this place." 
The man would read it, and if he was a 
true man, he would at once cease to ad- 
vocate the falsehood that none except 
lodge men can know anything about the 
inside workings of the Lodge ; and some- 
times he would give up the lodge busi- 
ness and turn to the Lord. 

I tell them where to get rituals and 
tell them that I have rituals galore up at 
my library, and that they can come up 
there without money and without price 
and get them and read them. 

And let rne say we should read these 
rituals before the public : this is a point 
that I want to emphasize. Yes, if you 
want a complete victory over the whole 
lodge element, just read the rituals to 
the congregation. It is a very tedious 
and monotonous job, but we have to do 
a lot of things that are tedious and mo- 
notonous, when working for God in a 
world like this. The people will come 
and listen, for they are anxious to know 
what there is in this lodge business. 

Victory or Defeat ? 

You go out in the world today, and put 
up a fight against the powers of darkness 
and evil, and history will repeat itself : 
there will be an uproar, just as there was 
when Paul went down to Athens. You 
start the wheel revolving and a man will 
bob up here, and another one there, and 
they will begin to preach their old *'bosh" 
to the people that we "don't know any- 
thing about these things because we have 
not been in the lodge." Then is your 
time to get up and claim the right to 
prove to the public that you do know 
what you are talking about; and if you 
don't do it, the Devil has got the victory 
over you. 

Often miserable men, who claim to be 
followers of the Lord Jesus Christ, will 
do all in their power to try to befog the 
minds of the people, and prevent them 

from coming to a knowledge of the truth 
concerning this matter. Now I tell you : 
under such circumstances I take the fol- 
lowing course. I get up before the public 
and claim my God-given right to vindicate 
myself against the charge of being an 
ignoramus and a liar. Then I begin to 
read rituals. How do you do it? Well, 
the way to do is this. Make your ap- 
pointments ; tell the people what you are 
going to do; show them the circumstan- 
ces of the situation; for instance, on 
Monday evening deal with Masonry; 
then onTuesday evening give them some 
Odd fellowship ; then on Wednesday night 
talk about the Pythians ; on Thursday 
night talk about the Wooden Men — you 
know those wooden men ; you have seen 
them; when you jerk a string they act; 
they don't have any consciences of their 
own. I don't mean that the Woodmen 
are all wooden men ; some of them are a 
good deal worse than wooden men. 

Then while you are reading the rituals, 
pause briefly to comment here and there 
on various phases and features of the 
case at issue. For instance comment on 
the initiations, and on the confession of 
faith. Show the people that the Lodges 
have a confession of faith. Show them 
that it is a Christless confession of faith. 
They say, you must believe in a Supreme 
Being. Yes, but what does it say about 
Christ? It dont make any difiference 
whether the candidate believes in Qirist 
or not. You say "Is it not all right for 
me to believe in a Supreme Being?" Yes, 
but we must do more than that if we get 
ahead of the Devil, He "believes and 
trembles." Point out that Christless con- 
fession of faith, and point out that Christ- 
less moral creed ; point out the altafs, and 
the coffins, and the skeletons, and the 
goat ,and show them the inside of the 
lodge system. Point it out to the people 
and let them see what there is in it, and 
then finally give a closing address con- 
cerning the whole matter; deal with the 
fundamental evils, and prove the one great 
point, that the lodge is fundamentally 
wrong, not merely that there are some 
bad men in it, but that it is wrong at 
heart. That is the point to make. For 
instance, here is this spiritual connection 
between people who claim to belong to 
God, and those who belong to the Devil. 

132 CHRISTIAN CYNOSURE. August, 1910. 

If you are a child of God, you belong to By reading the rituals and by explain- 

heaven, and "what fellowship hath light ing what they mean and by emphasizing 

with darkness, what concord hath Christ the fundamental phases and character- 

with Belial, or what part hath the believer istics of the case, you will show that the 

with an infidel." Point out that relation whole system is fundamentally evil and 

which never can be endorsed by high that since this is the case no amount of 

Heaven. so-called charity and heneHcen-ce can ever 

atone for the internal corruption and in- 
Other Fundamental Evils. iquity of the thing, nor justify its claim 

Then again, point out its sinful obliga- ^o the right of existence in a world which 
tion. 'Ts not an obligation all right?" belongs to Christ. The Lord Jesus Christ 
Yes, we are all under obligation to do ^ould say get the heart right;" and I 
right, and be right, and treat each other tell you, if you will get the heart of the 
rightly in the world, and to live for God ; "^f^^rn secret society right, you will an- 
and the ministry of God, and the Church nihilate the whole system and there will 
of God, are under obligation to fight all ^e no place left for it in the world, 
manner of sin. Men tell me, "Preach the If they were in reality charitable, as 
Gospel ; preach Christ and Him cruci- they pretend to be, no amount of charity 
fied." I told a man the other day, when so-called, no amount of alms giving, no 
he told me to "Preach Christ and Him amount of pious pretension could ever 
crucified," I told him. I had news a little atone for the internal corruption and in- 
later than that — that Christ had risen iquity and idolatry of the lodge system. 
again, and that He was living. When I The thing is wrong at heart. It is moral- 
am showing the people their sins, and ly wrong. Why, a young man said yester- 
when I am asking them to help over- day, that it was simply a secular propo- 
throw the works of hell in the world, I sition. I wonder sometimes how it is that 
am preaching the Gospel, and when I circumstances can so blind the eyes of 
am dodging this responsibility I am men that they fail to see the real nature 
mocking God, and becoming a traitor to of Lodgery : it involves a religious faith 
my fellow-men. and assumes the terrible responsibility, of 

undertaking to determine the destiny of 

The Sum of Our Protest. the human soul. "If one has lived up to 

the principles of our Order, he will come 

Finally, sum up the whole matter, th rough all right." So they say. I say 
Show them the sinful secrecy of the case ; live up to it, and you will go down to 
not only are men tied up together in a perdition, because it is a Christless re- 
sinful obligation to a soul-demoralizing Hgion. And then they say, "there are 
institution, but they are pledged to do all good men in it." Good men in the Lodge ? I 
in their power to keep the whole Devilish dont know what you mean. Do you mean 
business shrouded in secrecy. Its sinful Christian men? The trouble with men 
secrecy is intended to conceal the vile today, is that they want to set up a stand- 
charagter of the thing, in order that it ard moral of their own. and put them- 
may deceive the people and gather them selves up as judges of what constitutes 
together in battle array against God Al- goodness and Godliness, 
mighty and against the Lord Jesus Christ. 

I like to see men stand out in the open. Claims Tested. 
so I can see their real character. I hate 

for a man to play the hypocrite with me. If a man can walk in the council of the 

We all hate hypocrisy, and of all hypo- ungodly, and stand in the way of sinners 

critical things on earth the lodge system and sit in the seat of the scornful, if he 

is one of the worst. "It hides its real can yoke himself together with the foes 

character from public gaze, and tries to of Jesus Christ, if he can have fellowship 

make the world believe that it is even bet- with the works of darkness and leave 

ter in some respects at least, than the Jesus Christ out, and be a Christian, and 

Church of Jesus Christ," which in fact, a good man, then I must admit to you 

is a black falsehood. that there are good men in the lodge. 

August, 1910. 



But, I will admit for the sake of argu- 
ment, that there are good men in the 
lodge; it is only for the sake of argu- 
ment ; now what are these good men do- 
ing in an anti-Christian Lodge System ? I 
hold that when a man is converted to 
God he stands for what Christ stands for. 
It is not a mere matter of shaking the 
hand of some great evangelist socalle4 
like Billy Sunday: when a man stands 
for what Christ stands for, and opposed 
to what Christ is opposed to, then he is 
converted : and we want to show the 
people the contrast between the crooked 
ways of darkness and delusion and the 
narrow way of light ; For 'The path of 
the just is as a shining light, that shineth 
more and more unto the perfect day," 
while the dark and crooked ways of 
Lodgery terminate in Death and Hell. In 
reading these rituals and commenting up- 
on them, bring this matter before the peo- 
ple, and then bring them to a show down 
and make the goats take one side and the 
sheep take the other side. 


Editor's Note.— The September number 
will contain the last of the report of our 
late Annual Convention in this city. It will 
contain several interesting extemporary ad- 
dresses fully as interesting as those pub- 
lished herein. 

Qreetingrs, by Rev. C. De Leeuw. 

Mr. President, it is my good pleasure 
to extend greetings from the Christian 
Reformed Church to your Convention, 
and it goes without saying that the pas- 
tors of the Christian Reformed Church 
are delighted to be at your Convention. 
To hear the men that we have heard i;- 
certainly a treat for every pastor of the 
Christian Reformed Church. 

Let me tell your Convention that, as 
to secret societies, I do not know of any 
church which has taken such a stand as 
we have. Our denomination is not n 
large one, but every pastor, and we have 
131, every pastor is heart and soul 
against secrecy, against secret societies. 
Still more, everv Consistory — their eld- 
ers and deacons — are heart and soid 
against the lodge and all organized sec- 
recy. We never accept a single mem- 

ber unless we ask — "do you belong to 
any secret societies?" and if he docs, he 
has to sever his connection with that 
order, or he cannot be accepted. If we 
were to have a report that any of our 
pastors stood in any vital connection with 
a secret society, why we would simply be 
shocked. And our very next step would 
be — ''sever your connection or you will 
not be permitted to preach one more ser- 
mon ; you are not going to be on the 
platform again, unless you renounce you»- 
connection with that order." I think wc 
have good reasons for taking that stand. 
If any of our members knew that a Con- 
sistory was in some way defending se- 
crecy, they, the congregation, one after 
another, would declare : "No, we can- 
not have secretists and we will not have 
them." So you see, Mr. President, we 
feel at home in a Convention like yours 
here. Such splendid addresses, such a 
representation of anti-secret members, 
such refutations of the principles of se- 
cret orders — it is simply grand to be 
here and hear them ! 

Of course some questions are handled 
here which we would handle differently 
in our presbyteries and synod — much 
more radically. If the question shall be 
put : Shall we co-operate with Free Ma- 
sons in funerals? Why, Mr. President, 
if I had the inclination to gfive anv se- 
cret order any part in my funeral ser- 
vices, my whole Consistory would call 
me to order at once ; I could not pos- 
sibly do it. 

Not only are om- clergy loyal to our 
Consistory, but the members of our 
churches are loyal. We are one hun- 
dred and eighty churches with as many 
Consistories and eighty thousand mem- 
bers ; and we do not want to have any- 
thing to do with Free ]VTasonry or any 
other lodge. \\> cannot have such mem- 
bers. We have seen a little of the practi- 
cal results to chiuxhes which do have 
them. We have seen the empty pews ; 
we have seen the attendance which is 
constituted of women and children with 
the men absent. We have churches 
crowded with men. because wc have \ 
Gospel which is attractive to men. We 
do not want our men in their lodges, 
and our women in the Sunday Schocd 
classes with our children ; \yc want our 



August, 1.910. 

families — and the head of the family 'first 
and last. 

Now, of course, I admit I may be a 
little prejudiced against Free Masonry, 
because from my childhood on I have 
been taught that it is not a good thing 
to belong to, and I have never belonged 
to any secret order, and I never shall 
either. I will give you my reason : 

The lodge not only refuses Christ, but 
rejects Christ. Christ is knocking at the 
door of the lodges and He wants to get 
in ; not to destroy, but to save ; and He 
says, Let me in, let me come In. They 
say, ''No, you cannot; you cannot be- 
cause if we allow you to come in, we 
cannot have Jews and Mohammeda^^ 
but He knocks again, ''Let me come in!" 
and agfain thev sav, "You cannot come 
in ;" so they simply shut the door in 
Christ's face. Rejecton ! Now is it ever 
possible that a man who loves Christ can 
want to go into that lodge which has re- 
jected Christ? Is it possible to feel in 
sympathy, to have a brotherhood with 
these men, w^ho have said to Christ, 
"No, you cannot come in? We have 
room for everybody but you ; you can- 
not come in." 

Mr. President, if there is real love for 
Christ, can one see Him rejected? He 
wants to get in. He is the Savior of 
the Church. He .came to rule in our 
families ; in our social afifairs ; in our po- 
litical affairs ; He wishes to be recognized 
everywhere. We have no room, says the 
Lodge ! Can we become lodge members 
and still be loyal to Christ Himself? 
Impossible ! We do not advise young 
men to go into the lodge. Wie advise 
them to get into the lodge ? Impossible ! 
The rule of our church is this : If any 
young man goes into the lodge, we meet 
him with church discipline, tell him what 
he is up against ; explain to him how im- 
possible it is to be a member of the 
Church of Christ and also of the Lodge ; 
and if he persists, if he is an ungodly 
young man, if he persists in choosing 
the Lodge which has rejected Christ, we 
sever his connection with our church. 
We cannot have him. He is disloyal to 
Christ, and we want a band of loyal men 
— loyal men and women to our Christ. 

We have a good many unions, labor 
unions, and all kinds of unions, member- 

ship in which we do not find consistent 
with being a member of the church. 'For 
instance, unions which have their meet- 
ings and festivals on Sunday — desecrat- 
ing the Sabbath. We tell our people — if 
you are a member of that union, why 
you are guilty when the Sabbath is dese- 
crated. In our social affairs we have to 
take a stand for Christ or against Christ. 
Christ came to make a distinction be- 
tween regenerated men, on His right 
hand, adoring Him, trusting Him, fol- 
lowing Him, advocating His cause ; and 
imregenerate men on the left hand, an- 
tagonistic in all kinds of spheres — in per- 
sonal life, in family life, in social life, in 
political life, and wherever there is oc- 
casion, against Christ and against His 

Our church tries to have Christ, not 
alone personally, but in the family, in 
our social affairs and also in political 
affairs ; the banner of Christ everywhere ; 
there is not a spot on our good earth 
where the banner of Christ ought not 
to be planted. He is King in our house- 
hold, in our family ; ever3^where Christ 
wants to be king. Christ wishes to be 
king In our societies of whatever nature. 
Christ wishes to be king in our political 
affairs. His authority Is above all, and 
happy Is the church, happy the person, 
happy the family, happy is the society 
and happy Is the state, which has had 
the grace of God to accept His authority, 
and exalt Christ above all, because He is 
the King of Kings and the Lo'rd of 
Glory forever. I thank you. 

Rev. F. D. Brooks of Evanston, 111., a 
Free Methodist Pastor. 

I want to say that I preach anti-se- 
crecy from the pulpit ; I preach it pri- 
vately ; I get into arguments on the street 
cars with fellows ; I get a crowd around 
me and preach it . It may also interest 
some to know that I have in my veins 
the blood of William Morgan. 

"And he shall be like a tree planted by 
the rivers of water, that bringeth forth 
his fruit in his season ; his leaf also shall 
not wither; and whatsoever he doeth 
shall prosper." 

August, 1910. 



Ietu0 of §nx Woxk 

Among- our callers recently' was 
Mrs. Rose Mclntyre of Louisville, 
Ky. She has begun the organization 
of the women of our land into groups 
for the intelligent study of the lodge 
question and for the rescue and the 
saving of her sisters from its baleful 

Rev. Mr. Sterling spenct the first 
half of last month at his home in In- 
dianapolis, Ind., and the rest of the 
month in field work in Wisconsin. We 
take this occasion to express our 
thanks publicly for his editing of the 
July Cynosure and looking after its 
issue during our absence in Nebraska 
and Michigan in the interests of the 

Just as we are closing the forms for 
the August Cynosure, there comes to 
our desk a booklet of 64 pages, and 
cover, by Rev. George O States, of 
Cedaredge, Colo. The title of his 
booklet is ''My Lodge Experience — 
The Secret Order and W^hy I Left It." 
The price is only 15c. postpaid. We 
hope that many will secure t'iiis ^^a- 
luable little w^ork for free distribution. 

Funds are very much needed for 
the current expenses of the Associa- 
tion. The agents now in the field can 
not be supported unless our friends 
give more for the work than has been 
given during the past few months. 
Brother Davidson seems to be doing 
good service among the colored people 
in the South and those who are ac- 
quainted with the labors of Secretary 
Stoddard, and Secretar}^ Sterling, 
know that they are rare men for the 
positions which they occupy. Do you 
wish them to continue? We also 
need funds for tracts and for the Cy- 
nosure Extension Fund. May we not 
hear from many of our readers dur- 
ing this month? 


West Liberty, Ohio, July 18, 1910. 
Dear Cynosure : 

"All things" seem to be working to- 
gether to bring about a good State 
Conference here in Ohio, the 26th and 
27th of July. Our State President 
Sanderson is back from Selma, Ala- 
bama, and expects to be on hand to 
direct. All the State officers expect 
to be present. Our General Secretary 
is also hoping to meet with us. 

The Hon. Henry R. Smith, formerly 
a member of the Ohio State legisla- 
ture, will lead in the discussion of 
whether Crime shall be protected by 
law, as proposed by the late Elson 
lodge bill. Mr. Smith is acquainted 
with Mr. Elson and has talked with 
him regarding his lodge bill. 

''Lodge Brushheaps," will be the 
topic discussed by Rev. W. S. Gott- 
shall, Pastor of the Mennonite church, 
Blufifton, Ohio. Our old friend Dr. 
Wm. Dillon writes of his willingness 
to show "The Lodge contrary to God's 
word." "The Unfruitfullness of the 
Lodge" is to be presented by Rev. R. 
Jl'argrave of the Covenanter church 
Northwood, O. Rev. M. S. Steiner of 
Columbus Grove is to give "Reasons 
Why the Mennonite Church Opposes 
the Lodge. The resolutions are to be 
presented by our Vice President, 
Elder G. A. Snider, pastor of the Bre- 
theren Church, Lima, Ohio. In all its 
parts the program indicates an able 
presentation of the work. I am at the 
home of the pastor of the Alennontte 
church of this place, brotlier J. B. 
Smith. He is doing what he can to 

The tent meetings in Armstrong's 
Grove, five miles from Sandy Lake, 
Pa., were all that could have been ex- 
pected. Many started in the new life 
and Christians received an uplift. 
When it was announced that the writer 
would give several addresses exposing 
the Lodge sins there was a stir in the 
camp of the enemy. Some declaired 
the meetings would be spoiled, etc.. 
etc. The crowds came to see how the 
meetings were "being spoiled.'* and 



August, 1910. 

saw that God was honored. The owner 
of the Grove together with two G. A. 
R. comrades, was among the first of the 
seekers at the altar. There was a stir 
sure enough. In this conflict I felt 
that the powers of darkness came out 
second best. Brother Graves, the pas- 
tor in charge, is a warrior, who will 
report victory, I am sure. The Wes- 
lyan Methodist church leads on reform 
lines in the Sandy Lake District. 

There was much more entertainment 
offered than I could accept, some sub- 
scribers for the Cynosure were se- 
cured. About thirty dollars were re- 
ceived in the collections. 

The lectures at North Sandy Evan- 
gelical church were not largely at- 
tended. Mr. J. W. Glenn provided for 
my needs and sought to get his neigh- 
bors to listen to my message. Some 
heard gladly, others did not wish to 
hear. After several stops in Ohio. I 
preached in the Free Methodist church 
at Columbus, to attentive audiences. 
At Zanesville, Delaware, Leonards- 
burg, Cedarville, Zenia, Dayton and 
elsewhere, I found friends and scat- 
tered the anti-lodge light. 

My addresses yesterday were In 
Mennonite churches : Pandora, in the 
morning ,and Bluffton, in the evening. 
Mr. Albert Schumacher ,a student of 
Oberlin, Ohio Seminary is serving the 
Pandora people very acceptably. Our 
old friend, Wm. Gottshall is the much 
beloved pastor at Bluffton. Collec- 
tions in aid of our work were kindly 
given at both churches. 

So often and so clearly have been 
answered the old "chestnuts" of the 
Lodge such as "Every family is a Se- 
cret Society ;" "The Lodge is good 
because good men belong," that one 
would think Lodge advocates would 
quit, or bring something new but its 
the same old nonsensical statement all 
the time and everywhere. Within the 
last few days several lodge advocates 
have pitched into me with these and 
like foolish assertions. If they would 
but stop to think and reason, they 
would know better, but thev won't ; 
so we can but pity and pray for them. 
A minister upliolding the Lodge is 

not serving his Lord and he is injuring 
his Church. Oh, Lord, how long shall 
these things be ? 

Yours for the dissemination of light. 

W. B. Stoddard. 


Dyersburg, Tenn., July 7, 1910. 
Dear Cynosure : 

Since my last letter I have preached 
and lectured at the following places : Itca 
Bena, Quito, Coldwater, Tunica Miss. ; 
Jackson, Union City, Milan, Ripley, 
Martin and Memphis, Tenn. ; also at this 

I met a cordial welcome at each place. 
Secret societies are strong and growing 
at each place. Yet the negroes are very 
well of? financially and intellectually, but 
the religious atmosphere is not as pure 
as it shou'd be, nor can it be while the 
secret societies are dominant among 

Dr. S. P. Miller, of this place, is a 
Royal Arch Mason, but finding the lodge 
a hindrance to spiritual growth, he quiet- 
ly dropped out, but he don't feel called 
to oppose lodgeism. 

The Grand Lodge Knights of Pythias 
will meet here, July 14 and everybody 
seems to be looking forward to it with 

I hope to attend the Baptist Conven- 
tions of Mississippi. 

Yours sincerely, 

F. J. Davidson. 

Mrs. Lizzie Wood's Letter. 

Dermott, Ark., July 6, 1910. 
Dear Cynosure : 

I was at Brinkley a few weeks ago 
and while sitting in the depot, two min- 
isters came in and I handed them some 
tracts. After they had read them, one 
said to me, "Where did you get these 
tracts ?" I told them about the National 
Christian Association. He said, "Thank 
God for that Association. I am pastor- 
ing one of the largest churches in the 
White River District and belong to three 
lodges, the Knights of Pythias, the Ma- 
son and the Oddfellows, and nearly all 
my members belong to some lodge. I 
can see the church dying and the lodge is 
killing it." ■[]•: 

August, 1910. 



He said, "Sister, I was just talking to 
a pastor a few days ago, and he said his 
church is in the same fix that mine is in, 
and he and I agreed to come out of the 
lodges and take a stand for the Church. 
What opened our eyes to the fact about 
these lodges is this : We cannot have ser- 
vice at this time of the year because of 
the 'Annual Sermons.' " 

I said, *'Why do you let them have 
'Annual Sermons?' 

"We can't help ourselves now. W' 
thought the lodges were right and wc 
got the people into them, and now w- 
see the church sapped of its spiritual 
life, but we cannot do anything with the 
members. Even my wife has gone after 
them, and she told me if she had to give 
up anything it would be the Church. 

"I am willing at once to give up the 
lodges. I knew that there was some- 
thing wrong, but I could not tell what it 
was, but I see in this tract called 'Free- 
masonry' what the trouble is. I am go- 
ing to cry out against lodges if I have 
to die for doing so." 

I answered, "Yes, 'Cry and spare not/ 
(Isaiah 58:1)." 

Lizzie Woods. 

Financial Report. 

The following funds w^ere collected for 
the state Convention held in May 1910: 
Mr. and Mrs. Rush, 80c; H. E. Carter, 
50c; T. A. Winslow, $1.00; Joel Wright, 
25c; Ivue Luther, $1.00; H. M. Crilley, 
50c ; T. J. Dettamore, 25c ; Eli Cogges- 
hall, 50c ; Friends at Marion, Wesleyan 
Church, $1.00; Peru Wesleyan Church, 
$1.09; M. Shambaugh, 25c; G. Dykhui- 
zen, 50c; Rev. G. Schumm, $3.00; Noah 
King, $3.00; Collections at Convention, 
$8.09; Total $22.23. 

The disbursements were : For print- 
ing, $2.00; for postage, $4.32; station- 
ery i6c ; Total expenses, $6.48, which 
leaves a balance in the hands of the treas- 
urer of $1575- 


Brother L J. Rosenberger, writing 
from Denver to The Gospel Messenger, 
says, "The Cynosuke published at 
850 West Madison St., Chicago, is a live 
journal, showing the work and iniquity 

of secrecy. It will aid in keeping abreasc 
of the times on the secrecy question. 

"A father — now in his grave — said to 
me — 'I've taken The Cynosure for 
twenty-five years, and I'm sure that none 
of my boys will ever join any secret 


The X rays are doing wonders. A 
thief thought to conceal his guilt by swal- 
lowing what he had stolen. The X ray 
was applied and the diamonds discovered. 
The ostrich, with head buried in sand, 
is wise compared to the man who persis- 
tently refuses to see the evils of the lodges 
have not only been discovered, but are 
exposed to the public. 

If you really want to know, the Cyno- 
sure X rays will help you. 

If you are among those who love dark- 
ness rather than light because of evil 
deeds, look out. The Cynosube X ray 
is after you. 


Prairie View, Kans., 

May 27, 1910. 

My Dear Brother Phillips : — 

Once more I want to subscribe for 
the Christian Cynosure. Having moved 
around so much during the last three 
years, I have now settled down in this 
place, hoping to stay here. We have 
here and in the immediate vicinity three 
Holland churches, one of which is the 
Christian Reformed, and the others Re- 

When I came here I asked whether 
they had any rule about the admission 
of lodge members. They said. No. Then 
I asked whether thev as a Consistory 
wanted to make a rule — to which they 
had a perfect right. They did not feel 
free to do so. Then I ]^roposed to wait 
till the congregational meeting and let the 
church bv vote give an expression on the 

Mv purpose was to have the backing 
of the church, so that the Consistorx 
members would not have to carry all the 
blame, if anv trouble ensued. To this 
they agreed, and the ciMigregation de- 



August, 1910. 

cided by a large majority not to admit 
lodge members. 

Now there were some who thought and 
still think that we as a Consistory ought 
at once to put out the lodge members; 
but my idea is to give them some time, 
and we must try to win them^ — not lose 
them, if possible. The one — an Odd- 
fellow, is halting between two opinions, 
and I think we can gain him. The other 
— a Mason, told ftie he did not care for 
the religious part, nor for what was done 
in the lodge, but he liked the social part 
of it. He tells me he has been a member 
since his student days, but has been only 
three times to a lodge meeting. 

There is no Mason lodge in the town, 
and if he wants to attend, the nearest 
lodge is eight miles away. We do have 
an Oddfellows lodge here. One of our 
Holland young men w^anted to join the 
church, having been converted in a re- 
vival ; but he knows that because of his 
lodge relation he cannot come in. I had 
a talk with him, and he does not see any 
wrong in it. I told him that the religion 
of a lodge was not the religion of the 
church, and gave him the sermon of Rev. 
Sarver to read. He comes faithfully to 
church, but goes as faithfully to the 

Yours fraternally, 

M. O'ssewaarde. 


One of our faithful co-workers in 
Colorado — Rev. George O. States, of Pa- 
onia, writes us of some of his labors in 
preaching, tract distribution, etc., and 
adds this personal tribute to our late 
President Samuel H. Schwartz : 

"As I read (in the 1909 Convention 
report) the Personal Word from the 
newly elected president, and saw the hu- 
mility and lack of confidence with which 
he succeeded President Blanchard, I 
could but feel — 'he surely will succeed, 
for he is trusting the living Christ.' As 
I read these words, 'Brethren, don't for- 
get to make mention of me in your pray- 
ers, that God may use me for His glory 
in the saving of men from the empire of 
organized secrecy,' I could but feel — 
'such a man is worthy of our confidence 
and prayers.^ 

'T was indeed made sad on receiving 
the March Cynosure, and learning of his 
death. I felt it can be said of our 
Brother, 'I have fought a good fight; I 
have finished my course ; I have kept the 
faith ; henceforth there is laid up for me 
a crown of righteousness, which the 
Lord, the righteous judge shall give me 
at that day.' 

''As I read the interesting autobio- 
graphical sketch, and saw with what 
firmness, and yet kindliness of spirit, he 
stood for right principles, the very firsc 
thought that came to me was, 'Know ye 
not that there is a prince and a great 
man fallen this dav in Israel?' 

"I can only say, the death of this noble 
man will make it more imperative for the 
rest of us tO' stand firmly in advancing 
right principles." 


Mr. Wim. L Phillips, 

Dear Sir : I not only received the 
rituals of the A. O. U. W., which I 
ordered, but also the booklet and tracts, 
which were sent to m,e through your 
kindness. I thank you very much. 

I am sorry to say that the debate did not 
come oflf, the A. O. U. W. having backed 
out. In order not to let the splendid op- 
portunity pass by, I invited them through 
the press to my church, where I preached 
a special sermon on the subject. One of 
the editors asked me for the manuscript 
and printed the whole sermon in full. I 
take pleasure in sending you a copy of 
the "Elmira Signet," under special cover. 

I might add that I am not alone in the 
fight, but that my whole congregation is 
back of me. We have no lodge members : 
A special paragraph in the constitution 
keeps them out; and within the last few 
years I have induced a number of men to 
leave the lodge and join the church. 

Yours for the truth, as it is in Christ 

P. Granper, 

Pastor Evangelical Lutheran, St. Paul's 
Church, Elmira, Ont. June 3, 1910. 


The ungodly are not so; but are lik 
the chaff which the wind driveth away. 

August, 1910. 



Ct)e J^otoer of tlje Secret Cmpire 

'Bp ^i)9)5 ©♦ ©♦ iFlafis 


Luke Thatcher.— Rumors. — Mansonry 
in its Religious Aspects. 

On a warm evening in the latter part 
of July, Luke Thatcher happened 
along, and leaning over the fence in 
the approved fashion of rural commu- 
nities, began a general chat with me 
about the weather and the crops — one 
of those quiet bucolic discourses in 
which the heart of your true farmer 
delights, for Luke Thatcher was in 
every fiber of his being a true son and 
lover of the soil. Nobody in all 
Brownsville raised finer cattle or gath- 
ered in a heavier harvest than he, for 
even in those days, when there was no 
such thing as an agricultural college 
thought of, and treatises were few and 
costly, there were thinking farmers; 
and Luke Thatcher, out of a very or- 
dinary common-school education, had 
brought what some of them fail to 
bring from the universities — habits of 
observation and study, together with 
a keen, inquiring mind, that liked to 
know something of the philosophy un- 
derlying nature's wonderful operations. 
He could talk intelligently about the 
various minerals that go to make up 
the soil, and tell how a preponderance 
of one or a scarcity of the other could 
best be remedied ; he knew the fine 
])oints in cattle and was something of 
a veterinarian, whose services were in 
fre(juent demand among his neighbor's 
live stock, his own, by judicious care 
and feeding seldom being on the dis- 
eased list. 

It could hardly be supposed that 
such a man would find in the foolish 
ceremonials of the lodge anything 
especially pleasing to his mental or 
moral sense, and in silent disgust Luke 
had quitted the institution like many 
others, feeling that his manhood had 
been disgraced and degraded ; that he 

had been duped and lied to; yet, 
through motives of mingled fear and 
shame, willing to remain silent rather 
than confess that in surrendering his 
neck to the cable-tow he had put liim- 
self under a secret power which exacts 
of its slaves, silence — anywhere and 
everywhere, silence. Xo matter how 
much they despise it in their hearts, 
no matter if heaven-eyed Truth her- 
self stands before thein and com- 
mands them to testify ; no matter if 
Justice falls in the street and Liberty 
dies on the very threshold of her birth- 
place, a jNIason must be silent — and it 
is the verv least the hoodwinked, 
cable-towed system of darkness de- 
mands of him. 

'T heard some news to-day," said 
Luke, just as he turned to go. '*! came 
across an old acquaintance from Ba- 
tavia, and what do you suppose he 
told me? That Captain Morgan was 
going to publish all the secrets of 
Freemasonry up to the Royal Arch 

"Did he tell it on good authority?" I 
asked, astonished, but at the same 
time utterly incredulous. 

"Of course I don't know just how 
the story started," answered Luke, 
"btit I know it is something more 
than mere rumor. The one that told 
me was a Mason, and he said they 
just had a meeting of the lodge in 
Batavia to consider what could be 
done about it." 

"Well, what do they intend to do?" 
I asked. 

"Suppress the book if they can; but 
I don't see how, imiess" — 

Luke stopj)ed abruptly, and what- 
ever the thought that was in his mind 
it remained unuttered. 

Of course I went to my grandfather 
with the news, but he was one of that 
easy, good-natured class of human be- 
ings who, in relation to evil tidings, 
have a happy faculty of skepticism. 



August, 1910. 

■ ''I don't believe it, Leander. He 
may have some enemy that has set the 
story to going. Perhaps he is gettin.. 
up some book for the use of the frater- 
nity; but Captain Morgan is the last 
man that would go to work to expose 
the secrets of the order. I am certain 
of that." 

"But they seem to believe it there 
in Batavia," I suggested. 

My grandfather smoked his pipe for 
a moment without replying, a look of 
trouble on his round, cheerful face ; 
but it cleared up as he finally said — 

"Lies most generally start m a 
man's own neighborhood just as toad- 
stools grow around an old house. I 
made it a rule years ago, and it is a 
good rule, Leander — ^I Avish everybody 
would follow it — not to mind evil re- 
ports. Ten to one they will turn out 
to be false, and even if they are true 
it's bad stock to invest in. I remem- 
ber v/hen I was a young man courting 
your grandmother, somebody told her 
an awful lie about me — that I had tw(~> 
strings to my bow and was courting 
another girl besides her. Well, your 
grandmother — there ain't many women 
now-a-days as handsome as she was, 
though Rachel has a look like her, 
tall, with color in her cheeks like a 
rose and black eyes that would flash 
if anything was said that didn't suit 
her — just turned round to the one that 
told it (it was Jack Stebbins — he liked 
her and wanted to cut me out, so there 
was some excuse for him after all. poor 
fellow) and says she, T don't believe 
a word you say ;' and marched out of 
the room like a queen. I have often 
thought what an effect it might have 
had on me if your grandmother had 
believed Jack Stebbins. But then next 
time I saw her she told me the whole, 
and put it right to me if it was true. 
And then for the first time we saAv 
straight into each other's hearts. I 
never felt sure before that she really 
cared for me, there were so many 
others that wanted her that had more 
money and could make more show in 
the world than I did. But she gave 
me her promise that very night, just 
fifty years ago, Leander." 

And my grandfather's eyes grew 
dreamy, as he leaned back in his chair^ 
having ended his story and moral lec- 
ture together. Memories of the past, 
like a sweet-scented wind, were breath- 
ing through his soul, and the gentle 
smile on his aged lips told that for 
the moment he had forgotten the joys 
and sorrows of half a century and was 
a young lover once more, happy in the 
greatest earthly gift God can bestow 
upon man — the heart of a true woman. 

I knew why my grandfather had al- 
ways been so fond of Rachel, why he 
laughed at and seemed to enjoy her 
little imperious speeches, why his eyes 
often folloAved her about with such a 
look of pensive pleasure. She re- 
minded him of his owm buried love, 
over whose head the daisies had blos- 
somed for mau}^ a long summer since 
he laid her to rest in that quiet K^ew 
England churchyard .and thought his 
heart was broken. But while her name 
grew dim under the gathering moss, 
time did its blessed work of healing, 
and though my grandfather's sorrow 
for the lost partner of his youth had 
been so deep as to forbid him ever 
taking to himself another, he could 
speak of her with a smile, and when 
he read in his large-print Bible of the 
City which hath no need of sun or 
moon, because the Lamb is the light 
thereof ; he could stifle every pang of 
motrtal regret, thinking of a white- 
robed angel form that, free from all 
stain of earthlv infirmity, Avaited for 
him Avith loA^e's SAveet patience on the 
other side. 

I would not break in on my grand- 
father's rcA^erie Avith any Avords, and in 
a moment or tAvo silently quitted the 

Rachel had proved herself a careful 
housewife, a prudent manager, a Ioa^- 
ing helpmeet, — one in Avhom the heart 
of her husband might safely trust. She 
made the door-yard gay with mari- 
golds and pinks and princes's feather ; 
she coaxed morning-glory vines to 
clamber about the windows ; she cooked 
to perfection all the honest, homely 
dishes that in those days were tlie 
common bill of fare, even in the most 

Aug^ust, 1910. 



well-to-do ; the spun and wove, and 
that pearl of good managers, **the vir- 
tuous woman," herself could not have 
excelled her in this particular line of 
household industry. But all the while 
that her busy hands moved so lightly 
and deftly from one task to another, 
any one of keen spiritual insight might 
have seen in her dark eyes the look 
of a soul not at peace, but covering 
up its inward unrest with the thought 
that "it was no use to tell." 

But one Sunday Rachel, who, had 
been sitting for a while with her Bible 
open on her lap, suddenly closed it, 
and hiding her face on my shoulder 
burst into tears. 

"O, Leander! how I wish I was a 
Christian," she sobbed. ''I have al- 
ways wished so, but lately more than 


"O, well;" said I, in my mingled 
perplexity and desire to comfort her, 
saying the first thing that came upper- 
most, "if we pray, and read the Bible, 
and try to do as near right as we can, 
it seems to me that is all that is re- 
quired of us. Even a Christian can- 
not do anything more." 

"I used to think so myself," ans- 
wered Rachel, "but I have done all 
these things and no good has come of 
them that I can see. No, I don't mean 
just that. It isn't a right way of ex- 
pressing myself. These ought to be 
done, but there must be something 
left undone ; there must be some truth 
that I don't understand which needs 
to be understood and brought into some 
relation to my daily life before I can 
feel satisfied. And now, Leander, I am 
going to ask you a question and I 
want you to answer me truly." 

Thus adjured I promised to do so to 
the best of my ability, not without mis- 
givings, howxver, due to the fact that 
Rachel's "questions" were often of a 
rather startling, not to sa}^ embarras- 
sing, nature. 

"It is just this. Leander. Ever since 
I can remember I have heard Masonry 
called a 'religious institution.' Now I 
don't care a pin's worth for your se- 
crets, 'but even the Jews would let the 
dogs under the table eat of the chil- 
dren's crumbs, and if there is one sin- 

gle divine truth taught in the lodge 
that would help me, I am willing to 
take up with the merest crumb of it." 

I could not suspect Rachel of con- 
cealed sarcasm, — not with those un- 
shed tears still trembling on her eye- 
lashes, but I think Elder Cushing him- 
self might have felt somewhat embar- 
rassed by such a peculiar claim on his" 
Masonic charity. If I kept my pro- 
mise and "answered Rachel truly," I 
must either say that Masonry was less 
benevolently inclined than even Juda- 
ism in its worst estate, or confess that 
it had in reality no divine truths to 
impart; not a wBole or even a half 
loaf to its own children, much less the 
crumb for profane cowans outside. 

"Masonry is a moral institution," I 
said, at last. "It doesn't profess to 
make men Christians." 

"But it is certainly religious," ^con- 
tested Rachel. "It has chaplains and 
high priests, and of course prayers and 
an altar, and some kind of a ritual. 
That all follows as naturally as B fol- 
lows A. And whoever heard of an 
institution that was just "moral" and 
nothing else, doing what Masonry does, 
and claiming for itself w^hat Masonry 
claims? This is all I judge by, and it 
is enough. Haven't I been to Masonic 
funerals and haven't I heard Masonic 
ministers preach and pray? If they 
told the truth it is a great religious 
system ; and if it is anything less than 
that, all their preaching and praying- 
was just a lie from beginning to end. 
Haven't I heard them call it time and 
again a divine institution? Don't they 
claim that it is founded on the Bible i^ 
that its teachings are the very essence 
of Christianity, the sum total of truth 
and virtue? that it actually contains in 
itself everything needed to make men 
perfect in this life and insure him an 
entrance into the Grand Lodge above? 
Of course John and Paul must have 
been mistaken when thev called Hea- 
ven a city instead of a Grand Lodge," 

Note 22. — "The speculative Mason is en- 
gaged in the construction of a spiritual tem- 
ple in his heart, pure and spotless, fit for 
tlie dwelling place of Him who is the author 
of purity."— Mackiy's Ritualist, p. 39. 



August, iJ^lO. 

added Rachel, who was, I am afraid, 
growing a trifle sarcastic, ''or it may 
be only an error of the translators. I 
have a great mind to ask Elder Cush- 
ing's opinion on that point the next 
time I see him." 

'Terhaps it zvoiild be a good idea, 
, Rachel," I said meekly. 

Did the conversation draw us nearer 
together in that close, enduring bond 
which reaches into eternity, of two 
souls united in one high purpose, to 
know and serve their Maker? Did it 
not rather drive us apart? Rachel had 
spoken the truth, though as yet not 
conscious of the whole truth, about 
Masonry. It was a religion. But while 
Rome honored her Vestal virgins, and 
the old Goths their fair-haired Valas ; 
while the grand, allembracing faith of 
tlie blessed Redeemer, sweeping away 
such superstitious reverence, had raised 
woman wherever it found her, to the 
broadest social and mental equality 
with man, Masonry classes the whole 
sex indiscriminately Avith "fools and 
atheists," and then has the audacity to 
flaunt before the eyes of the world as 
the "essence of Christianity." 

Meanwhile a cloud was gathering 
that was yet to cover the land, and the 
low mutterings of the distant thunder 
began to be very audible, even in 

(To be continued.) 

from iur tttWm* 

'^ - ' ■ 'i II ■ ■ ii ' I ■ « 


A correspondent who believes in the 
imminent coming of Christ, and that the 
kingdom will be brought in only when 
the King appears, asks what should be 
our attitude towards the various reform 
movements of the day. ***** 

We agree with the correspondent in 
his conception of duty. If we were walk- 
ing on the sidewalk and saw a banana 
skin in the way, we would kick it into 
the road for the sake of the traveler be- 

hind us. Our heavenly citizenship would 
not hinder us from doing this ,and in- 
deed would rather move us toward it, 
We feel the same about the liquor-sa- 
loon, gambling, white slavery, political 
graft and some other things. We would 
fight all these to the best of our ability 
with pen, and voice, and pocketbook and 
ballot, as well as prayer. We would not 
allow such efforts to take the place of the 
preaching of the Gospel. We would noc 
allow vice to hide from our e3^es the ex- 
istence of sin. We would not suppose 
temperance, or honesty, or sexual purity 
to be the same as regeneration or salva- 
tion, but we would seek to promote these 
things for the good of men, for the well- 
being of the state, for the furtherance of 
the Gospel, and in , that sense for the 
glory of God. 

When Sherman was on his march from 
Atlanta to the sea, he wired the comman- 
der O'f a threatened outpost, "Hold the 
fort, I'm coming." The Church does mot 
expect to conquer this world in the pres- 
ent dispensation or with present methods, 
but it expects to remain on the earth as 
its saving light and its preserving salt un- 
til Jesus comes to take it away and sub- 
stitute other agencies for the execution 
of His will. In the meantime let us con- 
tinue to shine and to hold corruption in 

If every Christian were suddenly to 
lose his interest in moral reforms and 
cease to exercise his influence in pro- 
moting them, how long would pande- 
monium be withheld? There is a day 
when the devil will be let loose, but in 
the divine plan it is not until the Church 
is translated. The hindering and restrain- 
ing power is with us and in us by the 
Holy Spirit, to be exercised in the hold- 
ing back of the mystery of iniquity tilt 
the time is ripe. We exercise it by wit- 
nessing for Christ and testifying the Gos- 
pel of His grace, but there are certain by- 
products of our testimony that should 
operate in the same direction, and one of 
these is opposition to vice on every oc- 

Editorial in The Institute Tie, Chicago. 

"But his delight is in the law of the 
Lord ; and in his law doth he meditate 
day and night." 

August, 1910. 





Are you an Ostrich? Greeting! 

With your head stuck in the sand? 
Yes, that's the mystic sign of secrecy. 

Do you belong to the Fraternal Order 
of Ostriches? Wear pink tail feathers 
in the Grand Parade? Do you tote a 
tin sword for the Supreme Cockalorum? 
Sure, that's part of the fun of being an 

Halt, and give the password ! 

"Snapeterish, snapoterish volandigo- 
peterish snapow." 

Good ! You have qualified. You are 
IT. Now we can talk as brothers. 

You carry an insurance policy, don't 
you ? — good as gold, as long as you live. 
That's it, just as long as you live. But 
when you die? Had you thought of 
that ? 

, The Amalgamated American and Can- 
adian Ostriches — that is, the fraternal 
insurance orders — to one of which you 
belong — are insolvent to the extent of 
four billion dollars, in round numbers. 
Nine fat, round ciphers behind a figure 
four — that's round numbers. Baseball 
fans call them ''goose eggs." But these 
eggs are bigger than that ; they are ost- 
rich eggs. When the sun shines on 
them, they are bound to hatch ; they 
won't hatch ostriches, but they will hatch 
trouble — just as sure as the sun shines. 

Four billion dollars is the amount by 
which your present and prospective lia- 
bilities exceed your present and prospec- 
tive assets. Does that make you sit up 
and take notice? Maybe you don't be- 
lieve it. Yery well, stick vour head back 
in the sand and keep on thinking that 
your family is provided for. Of course, 
if you die pretty quick your policy will 
be paid. But if you live a long tim<^ 
you'll find that the Fraternal Order of 
Ostriches is an institution for those who 
die young. Die in haste and collect with 
speed — then your widow is all right. If 
an Ostrich joints at sixty, and promptly 
shuffles oft' — he wins. The young Os- 
triches pav for it. That may be "frater- 
nalism ;" but it is not business. If a chick 
joins at twenty-one and lives to be forty, 
he outlives the order. For the average 

life of an Order of Ostriches is fifteen 

In the past forty years 3,500 mutual 
co-operative and fraternal insurance 
orders have been launched in this coun- 
try, and have attempted to give their 
members life insurance at cost. Three 
thousand of them have failed, after an 
average career of fifteen years. 

Extract from Everybody's Magazine, 
New York City, June 19 10. Price 15 


Many have passed through the mys- 
teries of initiation into a college fratern- 
ity ; it had all the ingenuity oi innocent 
fun. So far as that is concerned, it was 
fun at the time, was funny in helping 
others along the ingenious way ; it was 
in fact an intellectual scrap of nothing 
at all. 

But for the real thing in diabolical in- 
genuity, here is a sample of what the 
dear girls can invent. It was at Bridge- 
port, Conn. The girl to be initiated was 
first required to deliA^er a personal mes- 
sage at the home of each member of the 
active chapter of the sorority inviting all 
to attend her initiation. This took her 
on a five mile jaunt. 

Then she reported at a certain church 
and waited her further instructions. She 
was met bv a committee of sorority girls 
and conducted to a residence. There the 
rest of the girls w^ere waiting. They first 
disrobed her and then furnished gar- 
ments suitable for the initiation. As for 
the rest we quote : 

Her first "stunt;" was to walk down 
stairs blindfolded on her hands, while two 
of the girls supported her by her ankles. 
Then she was seated in the parlor and 
forced to give the history of her life, with 
variations by the sorority. 

Next she was conducted to the banquet 
parlor and fed the tid bits required by the 
ritual. These included macaroni boiled with 
soap. As the strips of macaroni were 
dropped down her throat she was informed 
they were anglewarms. 

Then a couple of sweetened 03'sters were 
dropped down her throat, with the infor- 
mation that they were tadpoles. 

After that she was introduced to the 
sorority cocktail, composed of vinegar, salt, 
pepoer. water and the white of an e^^. 

Her back was bared, the fraternity ritual 
was repeated and the Greek letters Alpha 
Alpha were branded upon her skin with 
dripping hot candle grease. 



August, 1910. 

After the bandage had been removed 
frorh her eyes long enough for her to see 
a red hot poker, which had been prepared, 
she' was blindfolded again and a piece of 
ice, was pressed against her skin to give 
the effect of a burn, at the same time a 
morsel of meat was held against the poker 
to produce the odor of burning flesh. This 
completed the initiation. 

The family physician testified that the 
effect of this initiation, particularly the 
soapy portion of the diet,was ruinous so 
far as the girl's health was concerned, 
and that she had not been able to par- 
take of a morsel of solid food since. She 
is in a sanitarium. She may recover her 
health in three or four years. Great is 
modern education. It reminds us of a 
Yale poster, of a young fellow with a 
dozen pillows, foot ball toggery and ten- 
nis racket, and under it the motto : 
"Don't allow your studies to interfere 
with your college work." Exactly so. 
Great is modern education. President 
Wilson of Princeton says the side shows 
are swallowing up the main tent. This 
from Bridgeport looks like it. 

— Central Christian Advocate. 


A Christian Science Proselyte 
AJone upon a mountain height. 

Was pondering upon the vain 
Belief in non-existent Pain; 

How nervous Dread of any kind 
Was an illusion of the Mind, 

When, coming down the mountainside, 
A dreadful lion he espied. 

The Proselyte said, "Mercy me!" 
And quickly scuttled up a Tree. 

Next morning at the rise of sun 
There came an Unconverted One, 

Who saw the Proselyte at bay 
And drove the hungry beast away. 

The Cynic said, "Aha! I see 
Your claim has got you up a Tree. 


"Your judgment," said the Proselyte, 
"Arises from Imperfect Sight. 

"A lion to a soul refined 
Is an illusion of the Mind." 

"If that's the case," the Cynic said, 
"Why show these human signs of 

"Why pass the night, secure from 

In yonder Elevated Palm ?" 

"Friend," said the Saint, "if you but 

This Tree is an illusion, too. 

"When in a Jungle, far from Home, 
Where purely Mental Lions roam, 

"It puts one more at Ease to be 
Up some imaginary Tree." 

"How great is Mind!" the Stranger 

And went his way quite Eddy-fied. 

— Life. 



Revised amended official "Ritual for Bebekab 
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"The Character, Claims and Practical Work- 
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By Rev. Theo. Cross, pastor Congregational 
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The Mother of Secret Societies not Jesuitism, 
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(» secretism, or lodges of nearly all the pastors, assistant pastors and 
pulpit supplies of the Moody Church, Chicago, during the first fifty 
years of its existence: Dwight L. Moody, J. H. Harwood, W. J. 
Erdman, T. B. Hyde, George C. Needham, Charles F. Goss, R. A. 
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Sixty-four pages and cover, sent postpaid for 15 cents per copy, 
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ADDRESS : National Christian Association, 
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Was Washington 
a Mason ? 


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This is the best, as well as the most interesting, contribution yet written 
on the question of Washington's relation to Freemasonry. 





I Sweet Gy^osure! 

FAR Fixed 

1h§potle55 Fields, 

nm m The regions 

Polar Might. 

Thou 5erv!st 

September, 1826 

The bane of our civil institutions is 
to be found in Masonry, already power- 
ful, and daily becoming more so. "^ 
I owe to my country an exposure of its 


Capt. William Morgan. 

I now look back through an inter- 
val of ' fifty-six years with a consci- 
ous sense of having been governed 
through the 'Antimasonic excitement' 
by a sincere desire, first, to vindicate 
the violated laws of my country, and 
next, to arrest the great power and 
dangerous influences of 'secret socie- 
ties.' We labored under serious disad- 
vantages. The people were unwilling 
to believe that an institution so ancient, 
to which so many of our best and most 
distinguished men belonged, was cap- 
able of not only violating the laws but 
of sustaining and protecting offending 
men of the order. — Thurloiv Weed. 
New York City Sept. 28, 188-2. 



Ifanaeing Editor 

850 West Madison Street, Cliicago. 


PRICE — Per year, in advance, $1.00; three 
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PRESENTATION COPIES — Many persons sub- 
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advised that a subscription is a present and 
not regularly authorized by the recipient, 
we will make a memorandum to discon- 
tinue at expiration, and to send no bill for 
the ensuing year. 

Entered as Sftcond-class matter May 19, 
1897, at the Post Ofl!ice at Chicago, 111., under 
Act of March 3. 1879. 


Masons and Politics 146 

Favoritism — Lodge Escapes Taxation....l46 

Work Not in Vain 146 

The Templars' Conclave 146 

Lodge Associations Harmful 147 

Sabbath Desecration 147 

Church Legislation 147 

Objections to Knight Templarism 149 

The Anti-Christ 151 

Some Points in Which We Might Im- 
prove 152 

An Answer to a Letter on Oddfellow- 
ship 157 

Obituary — Rev. H. F. Kletzing 158 

News of Our Work 159 

From Secretary Stoddard 159 

Report of Secretary Sterling 160 

From Our Southern Agent 162 

Mrs. Lizzie Wood's Letter 162 

Our Oklahoma Wolfe 163 

Minutes of Ohio Convention 164 

Gleanings from National Convention 166 

The Power of the Secret Empire, By 
Miss E. E. Flagg 171 


By Rev. James P. Stoddard. This is an at- 
tempt to answer the questions : "Is a prodigious 
Bvstem, drawing into itself and unifying all minor 
conspiracies, symbolized in the 'Book of Revela- 
tion'?" and is there now in active operation a 
system approximating the description given in 
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Ohio. 5 cents. 


By Rev. Daniel Dow, Woodstock, Conn. The 
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character of secret societies, no matter what 
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postpaid, 2 cents a copy. A packagre of 2& 
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Rev. M. L. Haney, a minister and evangelist 
of the Methodist Episcopal church, and a seced- 
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objections to the Lodge. A Christian Lodge Im- 
possible. Is the Lodge a Help or a Hindrance 
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A packarre of 25 for 25 cents. 

"Jesus answered him, — I spakt openly to Ae ffvrid; aad in secret have I said nothing." John 18:20. 




Friends of the late Rev. Samuel H. 
Swartz will not be surprised to learn 
that he died a poor man. An M. E. 
preacher opposed to the Lodge could 
only expect an unimportant field and 
a small salary. His widow finds her- 
self unable to pay the few debts, which 
had to be incurred previous to her hus- 
band's death. Mrs. Swartz informs 
us that $100.00 would help her out of 
her difiiculties. We are confident that 
those who knew our late President, 
Brother Swartz, and his fidelity to 
his convictions, will want to honor his 
memory by a contribution to the fund 
which we hope to raise and send to his 
wife as early as possible this month. 
We will acknowledge each gift to the 
■donor as soon as received. 

More cities are wheeling into line in 
the anti-fraternity movement as regards 
the public schools. The Board of Edu- 
cation of Kearney, New Jersey, has 
fought its way through to prohibition of 
the '''Frats," after two years of urgent 
opposition to their efforts from wealthy 
society people, who defended the fra- 
ternities in the interests of "social train- 
ing" — snobbery. 

The investigation into the practices of 
the Alpha Alpha Sorority in the Bridge- 
port, Connecticut, High School has 
brought to light these facts : The pre- 
liminary oath administered to the can- 
didate includes the following: — "You 
solemnly affirm that you shall never re- 
veal to anyone, husband, brother or 
sweetheart, friend or any human being, 
the secrets of this Society, or forever 
bear the brand of traitor, betrayor of 
trust, perjurer and deserving of the ut- 
most storm and contempt." 

Later, on her knees at the altar of 
Alpha, she consents that, "The claims of 

honor, family, church and State shall be 
subordinate to those of Alpha Alpha." 

Can any authorship of secret society 
obligations other than that of Satan him- 
self, account for such unqualified surren- 
der of self-respect and such utter disre- 
gard for God-imposed relationships as 
involved in this dreadful promise? The 
"claims of honor" repudiated ! Family, 
Church and State set aside ! Could moral 
madness go much farther ! 

Recent discussions in Lutheran church 
papers call attention to the "Incongruity 
in using the ordinary form of commit- 
ment" in the burial of an unbelievor. The 
criticism is well taken in the case of such 
services as expressed for known unbe- 
lievers," the hope of the resurrection of 
life through our Lord Jesus Christ." 

We rightly censure the lodges for 
reading their members indiscrhnately in- 
to the home of the blessed, apart from 
any known Christian faith. Let any liv- 
ing in glass houses look to themselves! 
This agitation should be kept up. 

We have received testimiOny from a 
number of thoughtful and observing 
Christians of the sad results of a pre- 
vailing worldliness following the action 
of churches which, in the interest of in- 
creased members, have weakened in their 
testimony against secret societies. Have 
not our brethren too often forgotten the 
Master's words: "He that taketh not 
up his cross and followeth after Me, can- 
not be my disciple?" 

According to the testimony of Lucius 
Pfous, State Insurance Examiner of Illi- 
nois, frauds to the amount of hundreds 
of thousands of dollars are chargeable, to 
fraternal society officials, in connection 
with the merger recently affected be- 
tween the Fraternal Tribune and the 



September, 1910. 

American Home Circle. The Supreme 
Tribune and the Head Physician are ac- 
cording to the Press among the chief 


Associated Press dispatches in their 
references to the revolutionary rumb- 
lings in Spain and Portugal intimate 
that European Masons are behind these 
disturbances and are also working for 
a Pan-Latin Republic. Masons on the 
continent are not so sensitive to sus- 
picion of their political intrigues as are 
their fellows in England and America. 

forts are not in vain. In many denomin- 
ational works I see extracts from Dr. 
Blanchard's books — even in Catholic 
tracts and booklets against secretism. 
My copy of his book has been a blessing 
to many a home. His book is a treasure 
— a diamond among Christian publica- 


A letter was recently received from 
Mr. Cline of Kentucky. He learned 
that the lodges in his county were ex- 
empt from taxation, and he wrote to the 
Attorney General of the State and asked 
if that were a proper thing, and was 
answered that it certainly was improper 
■ — that they were subject to taxation. 

There were two commissioners that 
w^ere lodge men, and one that was not; 
and the one that was not had called Mr. 
Cline's attention to the matter. Not- 
withstanding the protest against allowing 
the lodges to be exempt from taxation in 
that county, the commissioners refused 
to assess the lodges. It is not simply 
what legislatures are doing, or what the 
Supreme Courts are doing, as noted in 
our May issue, but is a general unpatri- 
otic movement by the different lodges 
to escape proper taxation. That is true 
by this letter of Mr. Cline's. 


Rev. O. Weinbach, Lutheran pastor at 
Clifford. Ont, Canada, writes of the suc- 
cess attending his testimony and use of 
antisecrecy literature received from the 
National Christian Associaton. 

A former congregation of seventy-two 
families was entirely cleared of the lodge 
without the loss of a member to the 

In his present charge the brother finds 
the foe strongly entrenched, but hopes 
"bv His grace" for a like victory. 

The letter to the National Christian 
Association closes as follows : "Your ef- 


August has been a great month for the 
"Knights." Thousands on thousands of 
officers and men from all parts of our 
land, supplemented by officials of high 
rank from Canada and the British isles, 
have had the opportunity of displaying 
in the metropolis of the West their splen- 
did regalia, their skill in marching and 
maneuvering, and above all the great 
size of their Order. 

These things take with the public ; that 
is to say, the parade and display call 
forth a temporary enthusiasm, by reason 
of the diversion and entertainment which 
they furnish, and the numerical size of 
the organization shown by the size of the 
gathering, give an impression of strength 
and importance. 

Add to this the religious emblems, es- 
pecially the cross and the crown, which 
very naturally suggest to the uninformed 
deep piety, and it would be strange in- 
deed if a multitude of people did not go 
away saying : "This is something trulv 

Is Knight Templarism great .^ In an- 
other article, herewith printed, it is dis- 
cussed on its merits from an inside view- 
point. Suffice it to say here that all 
these external indications of strength and 
merit are misleading, if not intentionally 

Men do not need to organize in secret 
societies in order to perfect themselves 
in military tactics. Therefore any excel- 
lence in drill work, pleasing though it 
be to witness, should not lead us to en- 
dorse an organization, in whose activities 
this is a mere side-issue, and whose fun- 
damental principles and essential prac- 
tices are closely concealed from the pub- 
lic gaze, guarded by horrible self-im- 
posed penalties. 

Again evil principles have often com- 
manded lars^e numerical following, even 
(sad to say) in Christian lands. Witness 

Septejnber, 1910. 



Christian Science today. God's word 
declares, "though hand join in hand, they 
shall not go unpunished." 

Yet again the Cross and the Crown 
and the religious ceremonies represent 
organized, military support of a system 
of religion, not personal individual faith 
in the Savior. Knights of this Order 
are pledged to ''draw the sword in de- 
fense of the Christian religion," an act 
Christ does not require, but forbids. 
They are not pledged to give the heart 
and life to Jesus. For these reasons we 
declare that the popular favor secured by- 
this and other similar great displays is 

The pleasing work done in public is 
not a part of their secret work. The 
size of the organization carries no evi- 
dence of real strength so long as its gov- 
erning principles are subject to suspicion. 
These principles, supposed to be indi- 
cated by the emblems displayed to the 
public, are really misrepresented thereby 
and that most seriously. 

The writer conversed with a number 
of Knights on the streets inquiring in a 
casual manner as to the principles for 
which the organization stood : the an- 
swers were varied in form, but all alike 
indefinite. The prevailing sentiment was 
that "sociability" was promoted, and 
that in an unusual degree, for "though 
one w^ere a perfect stranger" to a fellow- 
Knight he would always be "treated as 
a friend." Such friendship is surely arti- 
ficial and must oftentimes be risky. If 
it were indeed a worthy kind, the price is 
far too great. To know that price in 
profanity, sacrilege, slavery, etc., read 
the article in this number. Objections to 
Kriights Templarism, or better yet — the 
Knights Templars' ritual. 

injurious to Christian character and in- 
fringe upon the political rights of those 
without the pale. 


Picking up at random a copy of the 
Illinois Woodman, we find reports of 
three diflPerent dances, announcement 
of still others also of a series of Sun- 
dav excursions for Woodmen ; also an 
earnest recommendation to give politi- 
cal preference to a Woodman candi- 
date for City office because of his de- 
votion to and service for the lodge. 
Surely such practices and advice are 



On a recent Lord's Day a 
gathering of Woodmen of the World 
took place in Pittsburg. From all parts 
of the city, and from many surround- 
ing towns, lodgemen gathered by the 
thousands, parading in formal proces- 
sions through the street and then 
gathering in the Exposition Hall for 
addresses, degree-w^ork, drills, initia- 
tions etc. Thus one more of the pre- 
cious Sabbaths of our all too short life 
here was crowded out — the Lord Christ 
thrust into the background, and men 
who must live forever turned away 
from the solemn concerns of eternity 
to the passing interests of time. 


A brother of Canada writes us as 
follows: I am connected, as pastor 
with a church which has the following 
rule — "1. A secret combination is a 
secret league or confederation of per- 
sons holding principals and laws at 
variance with the word of God and in- 
jurious to Christian character as evi- 
denced in individual life ; and infrine- 
mg upon the natural, social, political, 
or religious rights of those outside this 
pale. 2. Any member or minister of 
our Church found in connection with 
such a combination shall be dealt with 
as in other cases of disobedience to the 
order and discipline of the Church ; in 
case of members, as found in Chapter 
IV, Section III, page 25, and in case 
of Ministers, as found in Chapter VI^ 
Section IX, page 57." 

Will you kindly explain through the 
columns of the Cynosure if connection 
with Freemasonry is punishable under 
the provisions of the above rule, and if 
so, for what specific reasons? Also 
state please if other secret societies, in 
your opinion come under the ban of 
the above rule. 


In our opinion all secret societies 
come under the ban of the above rule 



September, 1910. 

since they are at variance with the 
word of God. To bind a man to blind, 
inclusive secrecy, that is to a pledge 
of secrecy in reference to things not 
known to him at the time the obliga- 
tion is assumed, is at variance with the 
word of God. No child of God has a 
right to thus barter away his inde- 
pendence, and repudiate his individual 
accountability to God for his conduct 
in reference to each new particular sub- 
ject and matter of knowledge, which 
may at any time come to his attention. 
To do so is to become enslaved. Such 
a one is no longer a freeman in Christ 

Christian character is bound to be 
injured by the cultivation of a spirit 
of secretiveness — often quite certain to 
lead to deceitfulness — and certainly the 
opposite of that, "Walking in the Light" 
everywhere enjoined upon all who 
wish, "Fellowship with Him," who, "is 
Light," and who propose to follow 
Him, who declared, "I ever spake open- 
ly * * * In secret have I said nothing." 

The Third Commandment is deliber- 
ately and repeatedly broken by every- 
one introduced and passed and raised 
in Masonry; and it is especially true 
when advanced to higher degrees, and 
is true in connection with admission 
into secret orders generally. 

The natural rights "of those outside 
the pale" are unavoidably interfered 
with in carrying out the spirit incul- 
cated, and the literal pledges usually 
made compelling the brother or sister 
to special favoritism to fellow lodge- 
members. Some times this pledge has 
been specifically worded to cover poli- 
tical preferment. 

The Word of God requires believers : 
"Whatsoever they do to do all in the 
Name of the Lord Jesus, giving thanks 
unto God and the 'Father hy Him/' The 
Lodges almost universally leave Christ 
out. Some officially turn Him out. 
Such denials of Christ is surely "In- 
jurious to Christian Character," involv- 
ing as it does as awful assured penalty 
of denial before the Father. 

While en-route West we met a young 
man who wore a very red face and an 
Elk's pin. We made inquiry about train 
connections at an Indiana town. After 
giving the information, the young man 
said that he well remembered his last 
visit to that town. It was in the night, 
and he said he was there to receive a 
body. Oh ! we said, so you are an under- 
taker? We should think that would be 
a very flourishing business for one con- 
nected with the Elks. This led to quite 
a conversation. The young man said that 
he belonged to the Masons, Knights of 
Pythias and Elks, but that the Elks were 
far ahead of all the lodges, and that the 
churches were not in it at all. As evi- 
dence he said he had just attended the 
funeral of his father. The Elks, he said, 
not only telegraphed inquiries and con- 
dolence but sent a beautiful wreath ot 
flowers. The other lodges, he said, made 
no inquiries and did not seem to care. 
We inquired how about the "booze" 
among the Elks. Oh, he said, I drink, 
but I know when I have had enough and 
don't make a hog of myself." Here's a 
man being wrecked soul and body in a 
large measure the cause is his association 
in an Organization that he thinks is kind 
to him. We have no means of knowing 
how much time and money he had given 
to these people before they manifested 
this interest in him ; but truely kindness 
wins for the bad as for the good. Many 
a noble fellow has been dragged to the 
pit, because too weak to refuse seeming 

"Light is not life. Light points out 
the way you should go, but you must 
have life to take that way. Light is 
but the theory — life is the practice of 
that theorv." ' 

"For the Lord knoweth the way of 
the righteous; but the way of the un- 
godly shall perish." 

"Faith w^orketh by love." Faith and 
love are Siamese twins. They are born 
and buried together. Love is the fire 
of Avhich faith is the heat going out 
from that fire. If you love God you 
will trust Him. If you love your 
brother you will trust him. "There 
is no fear (unbelief or distrust) in love. 
Perect love casteth out fear." Faith 
and love are the right and left hand 
of all our Chrisian activities. 

September, 1910. 






Morris' Masonic Dictionary declares 
that Knights Templarism is ''emphatically 
the Christian branch of Masonry." If 
so, it is out of harmony with the trunk 
onto which it has been grafted, for 
Universal Masonry is emphatically non- 
Christian by admission of its own ad- 
herents ; and this we know must mean 
(for a religion) anti-christian. Morris 
himself, in his well known Masonic Dic- 
tionary, declares that the three essential 
qualifications of ancient masonry are 
averse to the idea of a "Christianized 

Is Knights Templarism Christian ? Most 
emphatically it is not. It is distinctly 
and emphatically a shrewd masterful 
counterfeit of Christianity ! so manifestly 
so (to the thoughtful student,) yet so 
ingeniously so, as to produce the con- 
firmed conviction that it emanates, in 
common with the whole system of Ma- 
sonry, from the malignant enemy of God 
^nd man. 

What are its pretensions to religion? 
For one thing the frequent use of Scrip- 
ture in its ceremonies. 

The fimnner in which the quotations 
from the Bible are introduced in the cere- 
monies of this Order reveal the master 
hand of the foe of Truth. 

Numerous passages from God's Word 
— among them some of the most sacred 
and solemn in the entire volume — are 
introduced at intervals throughout the 
ceremonies, preceded and followed by fic- 
titious scenes and enactments, which, by 
the influence of association, remove all 
sense of reality and truth from the in- 
spired paragaplis. 

The candidate marches about the room 
in mock heroism, as (successively) a pil- 
grim, a warrior and a penitent ; years 
of weary traveling ad valorous fighting 
are done up in a few moments of time 
in farcical enactment ; and' in the course 
of this mimicry, precious verses from 
God's Book, — intended by the Spirit to 
comfort those truly weary with real suf- 
fering and sin, and to encourage and in- 

spire in the real battle of life — these pas- 
sages are quoted in mock seriousness, as 
if this would-be pilgrim-knight needed 
their consolation in his silly tramp about 
the Commandery hall. Even such a pas- 
sage as the touching and tender descrip- 
tion of our Saviour's awful experience in 
Gethsemane, is laid hold of to exact 
tribute for this vain-glorious Order. 

It is not difficult to discover the pur- 
poses (of Satan) in this sinful use of 
Scripture : It is intended first, to bring 
discredit upon God's Holy Word, by as- 
sociating its truths, in the mind of the 
Templar, with so much farcical fiction, 
minicry and falsehood, that it will lose 
all influence over him, whenever and 
wherever he hears or reads it in Church, 
at home or elsewhere. 

Second, the use of Scripture is with a 
view to making a religious impression on 
the candidate, in preparation for the blas- 
phemous vows he is to be called upon to 
assume. The ceremonies, preparatory to 
the formal obligation and the libations, 
are calculated to impress the candidate 
with the seeming religious and even 
''Christian" character of the Order, and 
so to put him off-guard in reference to 
the exceedingly sinful oaths and pledges 
to which he is expected to respond. 

The adroit way in which this is ac- 
complished in the successive stages, as 
the candidate approaches the last and 
most blasphemous rite of the fifth liba- 
tion, is new evidence of the master-hand 
of the Prince of darkness. 

The three questions proposed to the 
candidate in "the chamber of reflection" 
are everyone of them anti-Christian ; and 
the "Holy Bible before him," which he 
is reminded is the "rule and guide of 
our faith and practice," would, if he gave 
heed to its teachings, forbid his answer- 
ing any of them in the way required. 

The candidate pledges himself in writ- 
ing, in reply to the first question, to 
"wield his sword in the defense of the 
Christian religion.'' (Many men doubt- 
less consider themselves Christian after 
they have made that declaration.) This 
pledge is directly against the warning of 
our Saviour, who declared that "They 
that take the sword shall perish with the 
sword;" and against the general plan 
clearlv outlined in God's Word that the 



September, 1910. 

victory of Christianity is to be "not by 
might, nor by power, but by My Spirit." 

The second question — "Does your con- 
science upbraid you for any known or 
overt act unrepented of ?" — proposed un- 
der the circumstances and in the situation 
in which the candidate finds himself (he 
being almost impelled now to proceed,) is 
fully calculated to encourage to hypo- 
crisy and so to harden the conscience. 

There is, however, another design in 
this question and the preceding one, viz, 
to produce a religious impression on the 
candidate, with a view to preventing his 
ready recognition of the sinful obligation 
included in his answer to the third and 
last and allimportant question, viz ; — "Do 
you solemnly promise to conform to all 
the ceremonies, rules and regulations 
of this commandery? 

After his reply to this question, the 
candidate is a slave — until he breaks this 
and all other sinful Masonic obligations 
and becomes Christ's freeman. 

Knights Templarism is full of incon- 
sistencies and glaring falsehoods : After 
admission to the ''Asylum," the candidate 
is forced to state, i. e. the Senior Warden 
says it for him (in reply to the question 
of the "Eminent Commander") 'T now 
declare in all truth and soberness that I 
hold no enmity or ill-will against a soul 
on earth ,that I would not cheerfullv re- 
concile, should I find in turn a corre- 
sponding disposition." 

The candidate is wholly unprepared 
for such a declaration; not a suggestion 
of what is to be said by the Senior War- 
den in his name is given him, till he hears 
the words spoken — yet in the interroga- 
tory lecture, which follows he is asked: 
"What was your answer ?" This instance 
is one example of a practice running all 
through Masonry (and found in other 
secret orders also) of candidates being 
surprised into saying things without re- 
flection, which a little action of con- 
science would have deterred many from 

Many lies are told in connection with 
the libations: The first libation is drunk 
"to the memory of our ancient Grand 
Master, Solomon, King of Israel." The 
second "to the memory of our ancient 
Grand Master, Hiram, King of Tyre." 

The third "to the memory of our ancient 
operative Grand Master, Hiram Abif." 
Not one of these men ever held such a 
(fictitious) position. 

These three lies, together with a fourth 
(a double-header,) declaring the institu- 
tion of Masonry to be "ancient" and 
"honorable," are immediately followed by 
the declaration that "the order to which 
you now seek to unite is founded upon 
the Christian religion and the practice of 
the Christian virtues;" 

Space forbids my speaking of the sac- 
rilegious placing of the human skull on 
top of God's Word and the use of the 
story of Judas, with a view to frighten- 
ing the candidate, so that he may not 
"violate his vow," or "betray his trust" 
as a member of this "valiant and mag- 
nanimous" order. 

How manifest it is all though, that 
Templarism is not for Christianity, but 
Chrisitanity is made a tool of to advance 
the cause of Templarism. I am speak- 
ing not of the purpose in the minds of 
Christians, who have been beguiled into 
this order but of the purpose of Satan 
and his agents — the organizers. 

The fifth libation is too dreadful to* 
dwell upon: the mock ceremony (is it 
not a caricature of the Lord's Supper;) 
the threat of murder, "you here behold 
the swords of your companions presented 
to your unprotected breast, ever ready to 
avenge any willful violation of the vows 
you have just taken." (Meyer — "Temp- 
lar's Manual" says — "It would be error 
in a Commandery to sustain a charge 
and then refuse to inflict the punish- 
ment;") and the horrible self-cursing in 
language which would send any unhar- 
dened candidate flying from the room 
and the presence of such associates — these 
could be possible of perpetration on a 
Christian candidate only after the suc- 
cessive stages of progress in hardening 
produced by the earlier rites of this in- 

Oh, Lord Jesus, when wilt Thou de- 
stroy this work of the Devil — Knights 
Templarism ? When wilt Thou free once 
more Thine own followers, who have 
been betrayed and self-deceived into this 
great iniquity? 

September, 1910. 




(Notes of a sermon preached in Chicago 
Ave. Church, August 21st, 1910, by Prest. 
Charles A. Blanchard of Wheaton College.) 

Little children, it is the last time ; and 
as ye have heard that Anti-Christ shall 
come, even now are there many anti- 
christs ; v^hereby we know that it is the 
last time." 1. John, 2 :18. 

The word anti-christ signifies one 
who is opposed to the Lord Jesus. It 
does not denote one who is endeavor- 
ing to injure him personally, that is im- 
possible. It points out a person who 
denies His true character and seeks to 
hinder His work, ''Who is a liar but he 
that denieth that Jesus is the Christ? 
He is a anti-christ, that denieth the 
Father and the Son." This is a re- 
markable statement for it indicates that 
if a man refuses to give Jesus his right- 
ful place he also denies the Father his. 
If he denies the Son he denies the 
Father as well. "Whosoever denieth 
the Son the same hath not the Father." 
1 John, 2:23. This shows clearly that 
a 'man or an organization which ig- 
nores, insults or in any way rejects 
Tesus Christ also ignores, insults, or 
rejects God the Father. This is the 
word of God and is final ; one who 
affirms that he can deny Jesus and yet 
worship God must settle the question 
with the one who wrote this book. 

The text declares that even in the 
times of the apostle there were many 
who did this i. e. denied Jesus and 
therefore had not the Father. If this 
was true at that time it is proper to 
conclude that in our time there may 
also be many anti-christs for the last 
times extend from the first coming of 
our Lord to the second, and we also live 
in the days of the many who denying 
the Son have not and cannot have the 
Father. We should also remember 
that organizations as well as individ- 
uals may be guilty of the sin of re- 
jecting the just claims of Jesus and in 
this way make it impossible for God 
to have any relations with them except 
those of hostility. If a man or an in- 
stitution is without God, God is with- 
out that man or institution. An order 
cannot ignore Jesus Christ and at the 
same time worship God. God will not 

accept the worship of those who reject 
his Son. 

But the text says that they had heard 
that Anti-Christ was coming. The word 
here is singular not plural. The Holy 
Spirit says that they had heard that 
this Anti-Christ was coming. Where 
had they heard of this one? Evidently 
they had heard this from the writing 
of the Tessalonians where we read ; 
*'For the day of Christ will not come 
except there come first the apostacy 
and the man of lawlessness, the son of 
destruction be revealed." The Holy 
Spirit goes on to say that this son of 
ruin, this lawless man will exalt him- 
self above all that is called God or is 
worshipped. It would at first seem 
impossible that any one even in the de- 
lirium and madness of sin would exalt 
himself above God, but in our time this 
is done and in the times of the end it 
will be more perfectly revealed. 

Daniel also in the seventh chapter, 
twenty-fourth and twenty-fifth verses 
speaks of the same lawless one. He 
here tells us of the ten fragments into 
which the Roman empire is to be 
broken and says that another king shall 
arise after them. This last king is to 
war with and subdue three kings, is to 
speak words against the Most High, is 
to wear out the saints of the Most 
High, is to think to change times and 
laws, is to have power three years and 
a half and is then to be destroyed and 
the kingdom is to be given to the 
saints. These words reveal the coming 
of one who is to be the head of all the 
evil forces of the world both temporal 
and spiritual. This lawless one is to 
exalt himself above all that is called 
God and at the same time he is to be 
a world ruler. This is "The Anti- 
Christ" who is to come. 

It is obvious that the many "anti- 
christs" of John's time and of our time 
and of all time are one in spirit with 
the great leader who is to become at 
last the head of that dark and dreadful 
kingdom. The men and the institu- 
tions which now trample under foot 
laws human and divine, which exalt 
themselves above all that is called God 
or is worshipped, which ignore, insult 
and defy Jesus Christ our Lord these 
all prepare the way for the great Anti- 



September, 1910. 

Christ who is for three aiid a half years 
to sway the scepter of a world wide 
godless empire. During those dark 
days he will seek to wear out the saints 
of the Most High. He will be king of 
all the hosts of evil during the Great 

It therefore becomes a question of 
the greatest moment ; ''What is my re- 
lation to the anti-christs of my time?" 
'Tf the Lord should come for His bride 
to-day. Would I have the honor and 
happiness of being caught away to the 
skies, or would I be left to the awful 
years of the ''Great Tribulation?" 

There are now those as of old who 
say; "Where is the promise of His 
coming?" 11. Peter 3 :4. These careless 
ones give themselves to the pomps and 
vanities of the world. They unite them- 
selves in fraternal association with 
godless and wicked men. They wear 
the emblems of the cross on which our 
Lord died for our sins in public parades 
and see their brethren wear that same 
cross into saloons and houses of death. 
They wear their swords into the church 
of Jesus Christ and carry the same 
swords which they have sworn to draw 
in defence of the Christian faith into 
the dance halls where all that is sacred 
in man and woman is defiled and de- 
stroyed. They swear secret oaths which 
bind them in unequal fellowship with 
traitors to government and criminals 
against law. They say ; "Lord, Lord," 
but they do not do the things which he 

Even now there are many anti- 
christs and The Anti-Christ is coming. 
How can we who have been redeemed 
by the precious blood of Jesus our Lord 
be careless or indifferent when our 
Blessed Savior is put to open shame, 
when His holy name is blasphemed 
and His holy law is trampled under 
foot? How can we who know that there 
is no other name under heaven given 
among men by which the lost and 
ruined sons of men can be saved keep 
silence when the anti-christs of our 
time are teaching that men may be 
saved by their own efforts without the 
blood that was shed on Calvary? 

When the Anti-Christ sets up his ter- 
rible kingdom there will be two classes 
of men enrolled as his subjects; Those 

who have received his mark or name 
in their foreheads and those who have 
received it in their hands. Those who 
receive the name of Anti-Christ in their 
foreheads are they who have actually 
believed in his blasphemous preten- 
sions ; those who receive his name in 
their hands are they who do not believe 
in his claims but who for some finan- 
cial advantage are willing to bear his 
mark. In the end the Anti-Christ will 
be cast into the lake of fire with all 
those who have his mark in their fore- 
heads or on their hands. 

Let me urge each one who has in 
any way become identified with the 
dread ruler of this dark kingdom to 
hasten his escape as Lot hurried out of 
Sodom. And let us, who sinful and 
imperfect in many ways, have never- 
theless been kept out of this snare and 
trap be diligent to save our brothers 
who have been less favored than we 
"For behold the day cometh that shall 
burn as an oven ; and all the proud, 
yea, and all that do wickedly, shall be 
as the stubble ; and the day that com- 
eth shall burn them up, saith the Lord 
of hosts, that it shall leave them neither 
root nor branch." Mai. 4:1. 

If some one should say, It will ruin 
me to stand for Christ against Anti- 
Christ, I cannot afford to sacrifice so 
much, let him remember that the man 
who saves his life loses it and that the 
man who loses his life for Christ's sake 
will save it unto life eternal. 



(Address before the Annual Convention 
of the National Christian Association m 
Chicago, April 8th, 1910.) 

I suppose you are impressed with the 
thought that the Church is a mighty force 
for good ; that it has always been so ; that 
in some measure the Church is like a man 
who is out in a strange land, that has to 
find a new trail across the prairies ; like 
Columbus when he first sailed across the 
ocean, when he had no m;ap or chart to 
go by. Of course the Church is put in 
this position as a Church, sometimes, as 
we progress. Her sailing has not always 

September, 1910. 




been smooth and fair, because the path 
was not well known. 

Results Already Attained. 

The Qiurch has been influenced in 
some measure by her unvarying mission. 
The Church has, in a measure, been in- 
fluenced for good' by some things that 
are found within her, and because of the 
world in which she is. The Church has 
not been able always to do the good that 
she hoped to do, and that her Master de- 
sires her to do ; but there is no one, not 
even the most bitter foe of the Church, 
but that must admit^ when he looks into 
it, that this world is a great deal better 
world than it would have been, if the 
Church had not been in it ,and done the 
work w^ich she has done. 

Leading Characteristics of tlie Church- 

The Church, as an institution, differs 
from other institutions. It was estab- 
lished by Jesus Himself. It is divine. 
Some institutions are divine, and some 
are not divine. The Church is a divine 
institution, placed here for the purpose, 
l)rimarily, of saving men and of keeping 
them saved, not only for the sake of be- 

ing saved, but that as a result of their 
being saved, they may become servants 
to their fellow-men. 

In the Church there is one central 
figure, and that is Jesus Christ. Now if 
you take Jesus Christ out of the Church, 
you destroy the Church, in the way in 
which it was established, and in the way 
in which it was intended to be. There is 
no Jesus Christ as a central figure in any 
lodge that I know of, and because the 
Church emphasizes the fact that the cen- 
tral Person is Jesus Christ, and none 
other, in that respect you and I ought to 
continuously emphasize in our Christian 
work that the Church and the lodge are 
distinct and different and opposed the 
one to the other. 

Jesus Christ not a Lodge flan 

It is the business of the Church and of 
Christian men and women to represent 
His life, and not to misrepresent the 
teaching of our Master; and the teach- 
ing of our Master is entirely different 
from the teaching of the lodge, to which 
some men are disposed to belong. We 
need to impress upon our membership 
and upon our citizenship, the fact that 
we have a deeper conviction than we 
manifest sometimes, that Jesus Christ 
was not a lodge man. His teachings 
are not along the lodge line. We teach 
the things, as a rule, in which we be- 
lieve; and if we believe that Jesus Christ 
was not a lodge man, we need to teach 
that, not once a year, in a convention ; 
not twice a year ; but we need to teach 
it and impress it continually. 

Agitation Needed. 

If our conventions would teach this 
idea, that Jesus Christ was not a lodge 
man, but that He was opposed to it ; if 
our Sundav School and Prayer Meet- 
ings were to teach that same thing ; if 
from the pulpit we teach the same thing ; 
if by our different members we teach the 
saime thing; then w^e are getting at men 
and women. 

I happened to be raised in a home and 
church that was opposed to the lodge ; 
and naturally T am opposed to the lodge 
from birth. But I am opposed to the 
lodge, not alone because of what I have 
learned in my home, but because of what 
I have learned mvself since. Yet vou 



September, 1910. 

understand, because I have been opposed 
from childhood to the lodge, and been 
taught from childhood that the lodge 
was Christless, that I would naturally be 
opposed afterwards ; and we need to 
keep this instruction before our people. 

The Force of Example. 

Do you know you never have trouble 
about a disbelieving pew, until 3^ou have 
a denying pulpit ? You never have much 
trouble about the miraculous conception 
of the birth of Christ, and about His 
death and resurrection, until the pulpit 
begins to disseminate that kind of doc- 
trine, have you ? And I understand, as 
the pulpit is, so will be the pew. Where 
the ministers of our churches disbelieve 
in the lodge, the people cannot help but 
come out — with that influence continual- 
ly before them. One reason we are not 
accomplishing as much against the lodge 
as we might be, is because our Sunday- 
school teachers and Superintendents and 
the Minister and the scholars believe in 
the lodge. If we could make our work 
effective, we must have our Sunday 
schools and prayer meetings and pulpits 
and editorial staff composed of men who 
are convinced and feel deeply that Jesus 
Christ was not a lodge man, nor was His 
teaching in favor of the lodge at any 
time in His life. 

The Choice of Ideals. 

And then we need to emphasize and 
understand that we cannot serve two mas- 
ters ; the Church and the Lodge are tw^o 
masters for you and for me. If we are asso- 
ciated with them ,either we will love the 
one and hate the other, or we will hate 
the one and cling to the other. Now 
there is an ideal in the Christian Church 
which is the ideal of altruism — the spirit 
that works for another; and that is the 
spirit that Jesus Christ instituted while 
He was here. There is the opposite ideal, 
that you will find in the Lodge if you go 
into the lodge study, and that is the ideal 
of selfishness ; and you notice the doings 
and life of the Christan Church, and con- 
trast it with the life of the Lodge, and 
you will find that the ideal of the Chur^^' 
is to serve another, and the ideal of the 
Lodge is to serve one's self. In the 
Oiurch, I say, the name of Christ is 
known and revered, in the Lodge the 

name of Christ is omitted. That makes 
a difference. 

That lodge, in which His teaching is 
not to be observed, His name not to be 
honored, not even to be uttered, His doc- 
trine not to be fundamental, is not a 
place for us as Christian men and women 
to walk or labor at any time. 

Lodge Indorsement Impossible. 

With reference to the lodges, you and 
I know that they are not along lines of 
business only, but of religion as well, 
and because the name of Christ shall not 
be honored and respected, I see no way 
in which we can be associated with them. 
My Wolfe's name cannot be treated as 
naught, and the place where this is done 
be a place that I will feel at home in 
nor would I go to such a place. That 
home where my Father's name is not 
honored and respected, is not a home 
with wdiich I will have close associations. 
If that be true of my Wife, my Father 
and my Mother, how much more is It 
true with reference to my Savior? 

And then the objections that are made 
with reference to the Lodge, that it does 
not observe the teachings of Jesus ; that 
it divides men into classes ; the same ob- 
jections, my Brothers and Sisters, that 
you have heard urged within the last two 
years so much in this City, and other 
places against the high school fraternity, 
that it makes for clannishness ; that it 
divides them — a certain class from 
others ; that it produces anarchy in the 
school ; are the same objections that 
would hold against any lodge in this 
town or any other — that it makes people 
clannish and disrespectful toward law, 
so that they will try to benefit by the 
law illegally, and evade the law, and if 
that is the case, you know what the 
teachings of our Master were. 

Loyalty Required. 

When we send an ambassador to a 
foreign country, we expect him: to repre- 
sent our country properly, and stand up 
for her rights on all occasions. The 
Church is a representative of Christ in 
the world, and it is the business of the 
Christian men and women to see that 
they represent properly the Master in 
His undertaking, and not misrepresent 
Him, as the Lodge so often does in this 
matter. The Lodge so often disregards 

September, 1910. 



the teachings of my Master; and I re- 
member one thing: I am opposed to the 
Lodge and cannot be associated with it, 
because it requires an oath to enter it, 
and my Master says "swear not at all," 
and so my business is to teach what the 
Master says along that line, whether it 
is with reference to the Lodge or any- 
thing else ; He makes no exception ; 
"Swear not at all," — except you want to 
enter a lodge, or under certain condi- 
tions? He says "swear not at all;" and 
He says, Say that it is so or not so; and 
let your character of life be such that 
when you say a thing is so or not so, 
men will believe you, because men know 
that you are a follower of Him. 
Careful Instruction Needed. 

If, in receiving members into our 
churches, we emphasize the fact that 
Jesus and His teachings are opposed to 
the lodge, and keep emphasizing that con- 
tinuously, we will be able to go on with 
the work much better than we have been 
doing. Ever remember that, because you 
and I have become established in one 
line, is no reason why other people are. 
We know "line upon line, and precept 
upon precept, here a little and there a 
little," is the rule because today the Sun- 
day School with which you work is a 
different one from the one which you 
labored with a year ago. Jesus did His 
work openly ; the lodge does its work in 
secret. Perhaps as big a charge as can 
be made against the saloon is that It 
always wants blinds up. The work done 
in the saloon with its big plate glass un- 
obstructed is entirely different from the 
work in the saloon with the screens up. 

The work that Jesus does is done in 
the open ; the work that the lodge does 
is in secret. When we want to do some- 
thing we are proud of, we want to do 
it in the open. When we want to do 
something that we are ashamed of, we 
want to do it behind closed doors. And 
now when an organization prefers to do 
its work in secret, where no one can see 
and hear what is done at all, naturally it 
is suggested to us that there are some 
things done that are not for good, and 
you will find it works out that way every 

Lods:es Pretensions Unreliable. 

The Lodge's charity is very different 

from the Church's charity. It may be a 
very serious question whether it is char- 
ity or not. Some men want insurance 
and some do not; but the very poorest 
kind you can get is fraternal insurance, 
because sooner or later it must fail. 
So many of our lodges emphasize the 
cheapness of their insurance, and so 
many are cheap that we do not know 
but we are duped every time. I re- 
member a lodge started in our town a 
short time ago, and people were to get 
one thousand dollars insurance. They 
said it was so cheap ; and I said to one 
of the young men one day : "Don't you 
know that if your employer were to pay 
you five dollars for two days' work, you 
must do five dollars' worth of work for 
him, or he would have to close busi- 
ness?" That is the only way it can be 

Relis:ion flust be Kept Pure. 

The lodge admits into its membership 
the infidel and atheist. I know we are 
told that they are required to believe in 
a Supreme Being. I have a cousin, who 
is a very strong Mason, and he does not 
believe in a Supreme Being at all ; and I 
am sure that if he were elected to office 
in the Masonic Lodge, and had to con- 
duct a funeral, he would do it ; read the 
prayers and everything else ; yet he does 
not believe in anything. If that cousin 
should be elected as an officer, and were 
to conduct a lodge funeral, and I were 
asked to help, I would not help ; and the 
reason I would not help is because he 
does not believe in any God or Bible or 
any Jesus Christ, or anything of the sort : 
I will do business with him, but I would 
not associate with him in anything of 
that sort, which is partly religious, when 
I know that he does not beheve in re- 
ligion. You may do about it as you 
please, but I want to tell you that we as 
Ministers and church men must put 
down our foot on this one point, that if 
the thing is opposed to Jesus in its teach- 
ing, keep it from you : as a rule I would 
not solemnize the marriage of a man or 
woman who was divorced, because my 
Master says these things should not he. 
Again my Master says that I must make 
Him supreme, and if He is not made 
supreme, I do not propose to associate 
with these people in any way. 



September, 1910. 

Lodge Demands Preposterous. 

Let me ask you how many of you men 
and women have ever been present at a 
corner stone laying, when the Lodge had 
some prominent part in it? I wonder 
how the Lodge happened to be there? 
Suppose the Moody church would ex- 
pect, whenever a building was going up, 
to be there to lay the stone ; suppose the 
Catholic Church would expect that they 
be there ; I would object. I would ob- 
ject if my own Denomination, as small 
as it is, would insist that it must have a 
part in the laying of corner stones regu- 
larly, and so I do object to the 
Lodges, the Secret Orders doing this. 
For instance, suppose it had been re- 
quired that every man who stands on 
this platform must be a member of the 
Moody Congregation; you would say, 
these Aloody people are exceedingly nar- 
row. What does the Lodge say, or Labor 
Unions say, if there is a corner stone lay 
ing and even the President of the United 
States is to lay the corner stone? "He 
must first be made a member of our 
lodge." Is that not so? When we come 
to that point, and we say, even to the 
President of the United States, You may 
not do a public act, unless as a member of 
our Lodge or Union, then we are turn- 
ing from and going back upon the prin- 
ciples that belong to our Republic. I 
think we need to emphasize this as we 
go on, from time to time. 

Improvement of Church Possible. 

We are told that the Lodge is a social 
institution. We are also told that the 
Lodge is a social necessity. Do you 
believe it? We are told that the Saloon 
is a social necessity. Now, I do believe 
that we can improve, as Christian people, 
by making our Churches more social, but 
I want to tell you that the Church does 
not exist primarily for sociability or so- 
ial purposes. We will succeed better, if 
we make our Churches more social I be- 
lieve. It needs to be better than the 
Lodge in which the social comes out more 

We are not to be unequally yoked with 
unbelievers. A few years ago a neigh- 
bor of ours called and said — "Mrs. Miller, 
what lodge do you belong to ?" She said, 
"lodge?" "Yes, I belong to such a lodge." 
"Why I don't belong to any lodge ; I am 

a Christian." She says, "Why so am I, 
what do you mean by that?" "I mean 
that I must not be unequally yoked to- 
gether with unbelievers." What inter- 
pretation do you place on that ? "Why I 
always thought that referred to mar- 
riage." "I think it does; but it means 
m,ore than that. You happen to be mar- 
ried to a man, that is a Church member, 
and you think that it refers to that ; but 
across the street is a woman married to 
an atheist and she thinks it refers to 
something else." 

Separation Required. 

I do not believe that you and I have 
any right to be in business relations with 
a man who is an atheist. If I were in 
a bank or any other business, I would 
not for a minute go into partnership with 
a man who was an atheist. I would not 
want to do as two brothers John and 
Thomas did, who were in the coal busi- 
ness. They had a revival, and John 
joined the Church ; and then he went to 
see Thomas, and asked Thomas to join 
the Church, Thomas said: "It is all 
right for you to be a Christian, but if I 
become a Christian, who would weigh 
the coal?" There are men, who think 
it is all right to be associated with un- 
godly men in business, because they can 
weigh the coal. 

There is some religion in the Lodge: 
you know it; it is a very little, but it is 
enough to satisfy a great many men, and 
because the Lodge knows that men do 
want some religion, they put in just 
enough of the false kind to satisfy them. 
Bless me, if the Church would not give 
to men and women more religion and 
spirituality than the Lodge does, there 
is not a man here but would leave it. 
Have you ever known a Lodge that was 
spiritual, and known for its religious 
work? I have not; and I have known 
a good many of them. We do things, 
my Brother, in which we believe, and we 
become like the things with which we 

The Road to Victory. 

We have had a demonstration all over 
this Country of what the Christian peo- 
ple and the Christian pulpit can do, when 
they believe something, and when they 
become united upon it, as in the local 
option campaign, and when we become 

September, 1910. 



united upon the question, we can do the 
same thing in the matter of the secret 
lodges, in case we get our ministers and 
Church membership converted along this 
line; but as long as we do not, we will 
not he able to accomplish this, of course. I 
belong to a small denomination. It is un- 
derstood that when a man unites with 
our Church, he cannot unite with a Secret 
Order, and if a man does unite with a 
Secret Order he is lost to us, and he 
knows that ; we have one once in a while, 
but it is seldom. 

We had a young man running for 
County Superintendent, and he said our 
Church ought to be represented in educa- 
tional work, and they helped to put him 
in ; he was a fine young man, they thought ; 
but at the same time he went to the 
lodges and said ; ''I am going to join 
your lodge," and so on ; and they helped 
to put him in ; and his course has been 
downward ever since. Another young 
man, who was in the bank, and a member 
of several lodges, w^ent to the Masonic 
lodge and said, ''I am going to become a 
Christian; I am going out and join that 
little church, and I ask you to take my 
name off." What is the standing of the 
two men today? The County Superin- 
tendent is going dow^n in the estimation 
of ever3^body, and the banker is rising 
in the eyes of everybody, because the 
business community sees that he stands 
for something that he believes in. 


I thank you for your note of inquiry 
just received through Brother Phillips, 
our Secretary. T understood the Odd 
Fellows present in our Convention that 
day to say that Odd Fellowship sent its 
deceased members to the great lodge 
above .which means heaven. But, as 
you are in doubt about it I send you 
herein a few extracts which show the fact 
in the case. In Grosh's Odd Fellows Im- 
proved Manual" on page ninety-eight the 
lodge officer says: "May your initiation 
and consequent practice aid in releasing 
you from all blindness of moral vision, 
set you free from the fetters of ignor- 
ance and error, and bring you from a 
death in selfishness into a life of active 

benevolence and virtue." On the next 
page it is said that, ''Odd Fellowship 
is a minature representation, among a 
chosen few,of that fraternity which God 
has instituted among men." Further down 
on the same page speaking of the Odd 
Fellows' altar he says: "An altar dedi- 
cated to such offices must be served with 
clean hands and surrounded with pure 

hearts." "On the contrary, we teach 

that no man can be a good Odd Fellow 
who neglects any duty he owes to his 
Creator, his family, his country, or his 
fellow-men." It is obvious that a lodge 
accomplishing these things can make its 
m'embers secure in this world and the 
next. So, if the Odd Fellows do not 
teach In their variant services that their 
members dicing go to heaven, thev may 
do so, but let us go on. 

On the three hundred and seventy- 
fourth page of this Manual in the ser- 
mon for the dedication of an Odd Fel- 
low's cemetery we read: ""^ * * this 
ground is solemnly set apart, in covenant 
with God and man, to its holy purposes, 
never to be diverted to any other until 
the last trumpet shall sound and the 
dead shall arise incorruptible." On the 
next page we read; "Let us feel mv 
brethren, that death Is but the gate to 
a better life, and that over the resting 
place of the departed, dwells ever the 
bright halo of the hope of a glorious 
resurrection * * * for we know that 
they are but sleeping here until the voice 
of the Maker and' Master of all shall 
call them to Himself In the dav that Ho 
makes up His jew^els, and proclaims that 
time and its griefs shall be no more," \ 
On the three hundred and seventy- 
sixth page In the praver of the Grand 
Chaplain we read; "Bless our Beloved 
Order with an everlasting benediction, 
and make all its works to praise Thee. 
And finally receive us to Thvself in glorv! 
so that unto Thee we mav ' ascribe glorv 
and dominion, W'orld without end. Amen." 
The glowing address of the Grand 
Master on this occasion contained the fol- 
lowing lines: "But to him to whom 
death has no longer a sting, and over 
whom the grave can have no victory ; to 
him whose fears are swallowed up and 
lost in the glorious assurance of a blessed 
resurrection and happy immortality it 



September, 1910. 

presents a different aspect." It is clear 
from these extracts that Odd Fellowship 
teaches the salvation of all persons who 
die in good standing in that Order. In 
the burial service itself there is offered 
the following prayer: "Our Father and 
our God, who art the Resurrection and 
the Life ; in whom whosoever believeth 
shall live though he die ; and whosoever 
liveth and believeth in Thee shall not 
die * * * hear, we beseech thee, the 
voice of Thy creatures here assembled, 
and turn not away from our supplica- 
tions * * * O' God, we beseech Thee, 
the Holy Spirit to us, whom thou hast 
spared ; increase our knowledge, and con- 
form our faith in Thee, forever." 

In the Hymn for the dedication of a 
cemetery the following reads : 

"Our Father, from on high look down, 
And sanctify Thine 'Acre' here; 
Bid guardian angels flock around, 
And spirit-brethren, too, draw near." 

"Here may our unforgotten dead 

Repose in sleep Thy love has given, 

And mourning groups be comforted, 

Submissive to the will of Heaven," 

The last verse of the Funeral Ode reads 

as follows : 

"Then hail — all hail, redeemed from dust 
The soul that now on earth is dumb, 
And welcome, while in 'God we trust, 
The rapture of the life to come." 

In the funeral ode on the three hundred 

ninety-fourth page of this Manual we 

find these words : 

"Though in the Grand Lodge above, 
We remember thee in love; 
Yet our lodge has lost thee here — 
'Tis for this we shed the tear.'* 

In another funeral Ode on the same page 

third verse reads as follows : 

**And now he quits our weary train 

And marches o'er the heavenly heights; 
But we shall walk with him again. 
And share his rest and his delights." 

No honest man who is reasonable intelli- 
gent can doubt that the teachings of this 
Order is to show that good Odd Fellows 
dieing go to Heaven. 

The author of this Manual, Rev. A. B. 
Grosh has been one of the Grand officer? 
of the Grand Lod^e of Pennsylvania. 
The book was published by the Grand 
Lodge of the United States in 1852. It 
was commended by Grand Scribe of the 
Grand Fncampment of Illinois in May, 

1867. The revision from which I quote 
was made over carefully, the author 
addressing over fifty Grand Lodges and 

The frontispiece is a very beautiful 
steel engraving. It represents at the top 
the All Seeing Eye with light radiating 
from it. Three female figures stand about 
the altar of Odd Fellowship and around 
the pedestal are a Caucasian, an Indian 
and a Mohammedan. This picture is to 
teach that around the altar of Odd 
Fellowship all sorts and conditions of 
men may stand. 

In the prayers which are printed in 
this book the name of Jesus Christ is 
very carefully excluded, and the Grand 
Lodge of the United States orders that 
on all occasions of the Order the same 
spirit that is offered in these prayers 
should be strictly followed, that is that 
the name of Jesus Christ should be care- 
fully omitted. The more you study this 
Order the more greatly you will see that 
it is one of the many Anti-Christ Orders 
of our day. 

With best regards, I am, 

Fraternally yours, 
Charles A. Blanchard. 



We are indebted to the Christian Wit- 
ness for the following items in the life 
of the late H. F. Kletzing, who was at 
the time of his death a member of our 
Board of Directors, and who had also 
served in the same capacity at different 
times during the history of our Associa- 
tion. His death came as a shock — it was 
so unexpected. He was sick only about 
thirteen hours and from information at 
hand we judg-e it was a case of acute 

"It is with profound grief that wc 
announce to our readers the death of 
Brother Kletzing, our publisher and office 
editor. He died August i.Sth. He was 
taken sick on the train on his way from 
Camp Sychar and expired in his own 
home after an illness of about fourteen 

**The funeral services were held in the 

September, 1910. 




Church of the Evangehcal Association at 
Naperville, III, of which he was a mem- 
ber, Thursday afternoon, August i8, un- 
der the direction of the pastor, Rev. W. 
A. Schutte. 

"Rev. Henry F. Kletzing was born in 
Fairview, Montgomery county, Pennsyl- 
vania, November 24th, 1850, His father 
was a minister of the gospel. He was 
converted at the agfe of fourteen and 
about six years later sought and obtamed 
the blessing of entire sanctification. In 
youth he attended Freeland Seminary in 
Pennsylvania. Later he took a business 
course in Philadelphia. After coming 
west he taught school for four or five 
years, and then entered North W,estern 
College, Naperville, 111., where he com- 
pleted the classical course in 1879. He 
was immediately employed as teacher 
there, which position he held for seven- 
teen years. It was during these years that 
he became a blessing to hundreds of stu- 
dents, especially in keeping the doctrine 
and experience of holiness before them, 
and through his help many entered the 
experience and are preaching holiness 

"In 190T he became connected with 
The Christian Wifness as its publisher 
and on the retirement of Mr. McLough- 
lin became office editor. Brother Kletz- 
ing was providentially raised up when 
The Christian Witness was in an embar- 
rassed condition, and under his skillful 
management has prospered to a remark- 
able degree. 

"He had a sunshiny disposition and 
was always an inspiration to cheerful- 
ness to those he met. The writer, from a 
close acquaintance of nine years, can tes- 
tify to his conscientiousness and sweet 

Christ-spirit. His soul always went out 
to the helping of others. His private 
charities were constant, although little 
known by his friends in general. He was 
an entirely consecrated man whose in- 
tensity of business never cooled off the 
ardor of his soul. "Not slothful in busi- 
ness, fervent in spirit" he was ready 
when the chariot came for him. Where 
shall we find the like again of this ener- 
getic, whole-souled, happy , sanctified 
business man !" 

%m$ of ®ur Pori 


$200.00 for an edition of Tracts. 
$500.00 for new edition Modern Secret 
Societies. $500.00 for work of Field 

Please send in your contributions at 
once. If you can send but little now 
let us receive that little. Send now to 
the National Christian Association. 850 
W .Madison St., Chicago, 111. 


Binghamton, N. Y., Aug. 18, 1910. 
Dear Cynosure : 

The friends will be glad to know that 
the Ohio State Conference was all that 
was anticipated, and more than could 
have been reasonably expected. God 
certainly favored and blessed that gath- 
ering. The local attendance our main 
dependance was on the farmers. The 
meeting was in harvest and thrashing 
time, but the people were on hand — 
some four hundred at the morning ses- 
sion. A severe rain and hail storm di- 
minished the evening attendance. These 
Mennonite people make no compromise 
with the powers of darkness. There 
were a number of denominations repre- 
sented in the make-up of the program 
as usual. The meeting being in a Men- 
nonite community and in a Mennonite 
church, the maioritv were naturallv of 
that faith. 

We gave thanks to our Baptist friends 
who were holding tent meetings in the 
towns, for closing their meetings during 
our Conference. Their leaders felt the 
opposition of the Lodge to the truth and 



were glad to contribute to the main ef- 

The addresses were all of a high or- 
der. We were very thankful for the 
health that permitted our dear brother 
Dillon to meet with us and give effec- 
tive service . In our new State Presi- 
dent, Rev. W. S. Gottshall of Bluffton, 
we feel we have one well fitted to be a 
leader. Rev. W. J. Sanderson, who 
faithfully served us as leader for seve- 
ral years, goes to serve in Mission 
Schools at Selma, Alabama. The com- 
ing of the Hon. Henry R. Smith was an 
inspiration. He was in a position to 
handle his subject as no one else could. 
It was reported there was m^uch excite- 
ment among the lodge people of the 
town. Some were overheard to threaten 
to put the writer in the canal. A ''lady 
Eagle" was making many threats over 
the 'phone as to what she would do if 
the Conference was not to her liking. 
Suppose it must have been to her liking 
as nothing more serious than a hail 
storm came. 

Many towns were visited and some 
addresses given while preparing for the 
general gathering at West Liberty. 
After a visitation at Washington, D. C. 
I spent a week at and near Rock Stream, 
New York, with wife and daughter. 
Few days have brought greater pleas- 
ure than that given to the visit to Wat- 
kins Glen. It has never been my privi- 
lege to see such work of God in nature. 
It is marvelous indeed ! Since the State 
took charge the opportunities and fa- 
cilities for investigation of its natural 
wonders are much greater. New York 
does well to preserve this stupendous 
panorama for the children of the future. 

Coming to the Free Methodist Camp 
Meeting near Thompson, Pa., found my- 
self in a beautiful well fitted grove on a 
mountain side. Around were the white 
tents and the glad saints, who had 
gathered to praise God, and do work for 
Him. The Elder in charge, our old 
friend and brother, A. G. Miller, set us 
right to work, and stood by in support 
of the unpopular reform it was my privi- 
lege to represent. Twenty subsriptions 
to the Cynosure were obtained and there 
was no small stir in the ranks of the 
enemy. The word was proclaimed 

with power and the altar filled with 
earnest seekers. I spoke for two hours 
on Tuesday afternoon exalting Christ 
and the Church and showing- how 
the Lodge powers w^ere arrayed against 
them. A bright young woman, who was 
seeking at the altar in the evening, did 
not find peace until she confessed her 
connection with the Lodge, and her wil- 
lingness to then and there renounce it, 
with the many sins associated. A 32 
degree Mason, wearing the Mystic Shrine 
badge, showed his spirit by many foolish 
and wicked expressions. This city is 
headquarters for many lodge gatherings. 
Owls, Eagles and what not, have as- 
sembled here in recent conclave. Today 
the I. O. O. F. are having their meetin?^. 
Passing a large Hotel, where many with 
the three links were congregated, I saw 
two auto loads of women with painted 
faces entering. They are evidently pre- 
paring for the evening entertainment. 
Surely the ways thereof are the wavs of 
folly and death. The skull and cross 
bones on their banner is fitting indeed. 
My God save the people for the multi- 
tudes are rushing toward the pit ! 

I expect to attend Camp Meetings at 
Houghton, N. Y., perhaps also Silver 
Lake, and elsewhere. Was sorry to miss 
the good Camp Meetings in the Cumber- 
land Valley and in Lebannon Count}\ 
Pa., which are being held this month. 

W. B. Stoddard. 


August 18, 1910. 
Dear Brother Phillips: 

I find quite a contrast in the con- 
dition of the three States in which I 
have labored. Michigan Avas organized 
and doing business ; Indiana was organ- 
ized, but its officers — men of good spirit 
— were resting on their oars, owing 
chiefly to the protracted illness of the 
President. They are now facing the 
future with good purpose. In Wiscon- 
sin traces of the organization have 
pretty much disappeared. Yet I find 
plenty of strong sentiment lodged in 
individual minds, and it seems to re- 
quire only a rallying point and fusing 
forces to unite it and form it for effec- 
tive service. 

>epteml>er, 1910. 



I have visited Westfield, Packwau- 
kee, Oxford, (with the country region 
near by) Columbus, Beaver Dam, Mil- 
waukee, Madison, Sheboygan and Stur- 
geon Bay. 

I have lectured before congregations 
of the Baptist, Congregational, United 
Brethren, Presbyterian and the Free 
Methodist churches, and have held two 
street meetings. 

An interesting part of my labor has 
been interviews with Christian people, 
including a number of ministers, some 
of whom were members of Secret So- 

1 believe there has been no case 
where secretism has been defended 
with any earnestness. The secret so- 
ciety members with whom I have con- 
versed, most of them being ministers, 
have either promptly or reluctantly ad- 
mitted the charges I have laid at the 
door of the Lodge. I might give a few 

A Woodman whom I met casually 
arid invited to my lecture, volunteered 
the follow^ing reply : "Your work is 
much needed. I have been a Wood- 
man nineteen years and I am disgusted 
with it. When I joined there was 
hymn-singing and prayers ; now it is 
all dancing, cards, etc. ; it is one of the 
worst things on earth." A Methodist 
minister, who is a Mason, "did not care 
much for it; did not pay much atten- 
tion to it;" said, when I spoke of its 
Christless religion, "Yes, that is so ;" 
admitted that it seemed to interfere 
with some becoming Christians. A 
Congregational pastor, who is a Fores- 
ter and a Pythian (joining for in- 
fluence' sake, in response to request of 
young men) stated that he was not 
much interested and attended but rare- 
ly, I asked him, "Is not the religion 
Christless?'' He first said, "It does 
omit reference to Him, but does some 
things, I think, in His spirit." Then as 
I noted that Christ was ignored as 
Mediator, while hopes of a happy here- 
after were held out, he said he "had 
not thought of that," but admitted its 
truth. I asked further: "Is not the 
'obligation' a repudiation of individual 
accountability?" After hesitation he 
admitted this. "Is secrecy necessary to 
any of the 'good things' in the Order?" 

I asked? He could not say that it was. 
One other case I will give: A wide- 
awake business man, who is very ac- 
tive in Christian work and is President 
of the Y. M. C. A. in the large city 
where he resides, stated to me that he 
was a Mason and a member of other 
Orders. He presented no argument 
for the Orders, but seemed to me by his 
manner to want to admit that he was 
disappointed in them all. He said, "My 
church is first with me : the Associa- 
tion second : then the Lodge if there is 
any time left for it." He further stated 
voluntarily that the reason he had joined 
the lodges was to satisfy the wishes of 
the Bank officials with whom he is as- 

Did space permit, I could relate a 
number of testimonies given by per- 
sons whose relatives, while retaining 
membership in secret societies, advised 
them not to join, sometimes with touch- 
ing manifestations of soul-distress be- 
cause of their own entanglements. Al- 
so individual testimonies from seceders 
continue to multiply. 

In closing I wish to give one item of 
information. I was told by a Presby- 
terian minister that a brother minister 
who is an ardent Mason had stated to 
him positively that Dr. J. Wilbur Chap- 
man was a Mason. I could not believe 
it, knowing Dr. Chapman to be truly a 
man of God. I wTote to Dr. Chapman 
of the matter and received from his 
assistant, Dr. Parley Zartman, in Dr. 
Chapman's absence, a specific denial of 
the alleged fact. 

I am hoping I can arrange for a Wis- 
consin Convention. Will the friends 
pray for God's guidance and blessing 
on the work in this State. 

Charles G. Sterling. 

"Jesus was the divine model, and we 
are, when void of grace, the devil's 

He who speaks kindly and charitably 
of his enemy adds a beauteous charm 
to his own soul therebv." 

"You will have the carnal life or the 
spirit life at the end of life which you 
have developed along the path of life." 



September, 1910. 


Gates, Tenn., August 13, 1910. 
Dear Cynosure : 

Since my last letter I have preached 
and delivered anti-secrecy lectures at 
the following places: Brook Haven, 
Shepherdstown, Quito, Clarksdale, Tu- 
nica, and Coldwater, Mississippi; Cov- 
ington, Newbern, Eaton, Trenton, Ful- 
toUj Union City, Milan, and Martin, 
Tennessee ; Fulton, Wickliffe, Barlow, 
Lacenter, and Princeton, Kentucky. 

I was very cordially received at each 
place and permitted to preach or lec- 
ture unmolested, but contributions 
were very small, ranging from 45 cents 
to $2.75. I secured a few Cynosure 
subcribers and distributed tracts at 
each place. 

I addressed the Baptist Educational 
Convention at Clarkedale, Miss., and 
the General Baptist Missionary Con- 
vention at Brork Haven, Miss., ad- 
dressed the Ministers and Deacons 
Union at Barlow, Ky. and the Teachers 
Institute of three counties at Wickliffe, 

I find lodgeism very strong every- 
where except Eaton and Trenton, 
Tenn,, and Barlow, Ky. At each of 
those places there are no female or 
minor lodges and those among men 
are very weak. At every other point 
the lodges are strong and the churches 
weak. I find in every place the negroes 
are keeping well in line with their white 
brethren in the accumulation of pro- 
perty and education. Their religious 
tendencies, however, are not as good 
and encouraging as they ought to be, 
nor can that be until they cease to 
idolize and worship at the false altars 
ot oath bound secret lodges. I am glad 
to say, however, I find a great many 
who are dropping quietly out of the 
lodges and a few who have courage to 
oppose lodgery. Wherever the Cyno- 
sure is read the seed of opposition to 
secrecy is planted. I would to God five 
hundred thousand copies of the Cyno- 
sure could be printed weekly instead of 
monthly and distributed among the 
southern negroes. Its power for good 
would be incalculable. Our refoirm 
friends cannot realize now the amount 
of good this antisecrecy work is doing 
among these poor deluded people. 

I find a great many preachers wil- 
ling to secretly acknowledge that the 
lodge is detrimental, but they are afraid 
to openly oppose it. It is very hard to 
keep constantly at work in the south, 
preaching, canvassing and lecturing 
against the lodge because of a lack of 
proper support. If three good agents 
could be kept constantly on the field to 
push the work with a living salary be- 
hind them, great good could be accom- 
plished. I am greatly encouraged with 
results of my work, but the financial in- 
come hardly meets traveling expenses. 

Pray for a great deliverance of my 
race from the power of the lodge. 

F. J. Davidson. 


Dermott, Ark., August 13, 1910. 
Dear Cynosure : 

I met with the Southeast District 
Sunday School Convention the 30th of 
last month. I got into conversation 
with two brothers. We were talking 
about the work of the Sunday School, 
and while talking I noticed by their 
pins that each of them were Masons ; 
so I changed the subject and said to 
them, 'T see you both belong to the 
Masonic lodge." They said, "Yes, ma- 
dame, this is the greatest lodge in the 
world. It is as good as the church." 

I answered, ''Do you think so? Have 
you ever thought of the awful penalties 
you swear to ?" They answered, "What 
penalties? What do you know about 
what we swear to?" I said, "Well, in 
the first degree after they have di- 
vested you of your clothing, all but 
your underwear and with your left 
drawer leg rolled up to your knee and 
a hoodwink over your eyes, and a rope 
around your neck, they bow you on 
your left naked knee and you swear to 
have your throat cut from ear to ear 
and your tongue torn out by the roots." 
Before I could finish telling them they 
looked at each other so astonished that 
I could hardly keep from laughing to 
see two Christian men dumb-founded 
over such an exposure. When they did 
speak, they both spoke at once and said, 
"Where did you get our secrets from? 
Who told you that?" 

September, 1910. 



I then told them about the National 
Christian Association. They said, 
''Well, as sure as you are born those 
men will be killed, and they ought to 
be killed; not only they, but anybody 
who exposes us will be killed when 
they get to hear of this at our head- 

I said, "Why, do you all kill men? I 
thought you said Masonry was as good 
as the church?" 

They answered, '*Yes, it is just as 

I said, "Will the church uphold men 
in killing each other?" They did not 
answer me, but said, *Tt is dangerous 
for you to tell our secrets." 

Then I told them their wicked penal- 
ties up to the seventh degree. They 
said, "You will get killed if you keep 
on,^j,'J'he Masons won't stand it to have 
any one divulge their secret." 

This ended our subject, as I had to 
run to catch my train. I said, going 
on to the train^ "For me to live is 
Christ and to die is gain." Phil. 1:21. 

Yours for Christ, 

Lizzie Woods. 


Vinita, Oklahoma, July ist, 1910. 
My Dear Brother Phillipps : 

I have had one of the strenuous times, 
and am just now recuperating. For over 
eight weeks I conducted services in a 
large tent in Afton, Oklahoma, where the 
powers of darkness have a large agency, 
and where I was made to feel the iron 
heel of the lodge system. If ever a poor 
fellow was boycotted for standing for 
the truth, I suppose I can lay claim to 
being the one ; yet I live, and better than 
all the truth lives, and God has been 
glorified and souls saved out of the 
power of this system of darkness, whose 
head and master is the devil. The 
Knights of Pythias went so far as to 
take around a petition to have me ex- 
communicated or driven out of the town, 
but they found that was not popular and 
so gave the project up. 

I think that Oklahoma is one of the 
most thoroughly sodden in the system of 
secrecy, of all the states of the Union. 
It is the real Octupus of this region, and 

its ramifications extend through all forms 
and grades of society, and is one of the 
most subtle forms of evil that dominate 
our judicial and politicad systems. There 
is not a particle of chance in a court of 
"justice" for the man who stands op- 
posed to secret orders. I know this by 
bitter experience. It is almost impos- 
sible to get a jury untainted with secret- 
ism, and woe to the poor wight who is 
not affiliated with these "secret imps of 

The M. E. minister, who has been a 
Mason asserted, I was told, that he wouid 
never enter a lodge again. So that much 
good was wrought in the circles of Ma- 
sonry. Praise the Lord! Others got a 
view of the anti-Scriptural character of 
the secret orders, and will have no more 
to do with them. For all of which we 
give the Lord the glory. 

For my eight week's service I received 
about $7. Of course the expenses were 
all met by the poor saints, who had to 
bear the burden of the expense inciden- 
tal to the management of a gospel tent, 
amounting to about $50.00. You will 
see by this that I had the glorious privil- 
ege of contributing a little to the work 
myself. This abbreviates or obviates the 
use of beef steak in my home for some 
time, but, praise the Lord, we have a 
good garden and we are practical vege- 
tarians just at present. Hallelujah! Phi^ 
4:19 is just as substantial, as a promise 
of God, as ever. I sometimes wonder if 
our friends in the older states have any 
adequate idea of the status of a worker 
for the Lord in this new state, where any 
allusion to secretism in the way of critic- 
ism means every kind of boycott, and 
where slander plays the part of argu- 
ment against the one who seeks to be 
faithful to his Lord ? Ah well, the Mas- 
ter will soon be here and we shall be 
free from all this "tribulation," and then 
we shall have cause for rejoicing, when 
we are all gathered to Himself in the 

I am expecting to remove to MofTatt, 
Colorado, in the near future, largely on 
account of my failing health, and my 
family will join me there in the fall. 

Hope you are well, dear brother, and 
trust you will pray for me. I am ex- 
pecting to engage in gospel tent work in 



September, 1910. 

Colorado, and shall need your prayers 
and the prayers of the readers of your 
good journal. 

Yours in His Name, 

J. E. Wolfe. 


The Association met in convention at 
the Bethel church at West Liberty, Ohio, 
July 26, 1910. It was called to order by 
President, Rev. W. J. Sanderson of 
Cedarville. The devotions were con- 
ducted by Rev. J. M. Faris of Belle- 

The address of welcome was given by 
Rev. W. H. Thompson, pastor of the 
Christian church of West Liberty. In 
the course of his remarks he outlined 
quite well the purpose of the convention, 
showing that it was not to abuse Lodge 
members, but to investigate lodges in 
the light of God's Word. 

President Sanderson responded in fit- 
ting words, in which he stated that there 
were but three divinely appointed insti- 
tutions — the home, the church, and the 
state. He also said that out of 12,000 
murders in the United States in the last 
year only two out of a hundred were 
punished, which he charged in large 
measure to the influence of. secret lodges. 

The President then announced the 
committees as follows : Resolutions — ■ 
Elder G. A. Snider of Lima, Rev. J. B. 
Smith of West Liberty, J. C. Stewart of 
Belle Center. Finance — Rev. J- W. Fa- 
ris of Bellefontaine, Rev. J. J. Warye of 
West Liberty, Rev. W. B. Stoddard of 
M^shington,^ D. C, Rev. S. E. Allgyer 
of West Liberty. State Work — Rev. 
Wm. Dillon of Springfield, Rev. R. Har- 
grave of N'orth Wood, Rev. A. B. Horst 
of Bellefontaine, and Rev. S. P. Over- 
holtz of Quincy. Nominations — ^Rev. M. 
S. Stiner of Columbus Grove, Rev. S. Z. 
Smith of Sydney, A. R. Elliot of Belle- 

The Evening Address. 

Rev. W. B. Stoddard delivered the 
address of the evening: Subject — ''The 
Church and the Lodg^e." He showed the 
church to be a Divine institution, the 
lodge to be man-made. He also showed 
that all secret lodges belong to one fam- 
ilv, there being a common affinity be- 

tween them — if you speak against one 
you offend all. He showed that the re- 
ligion of the lodges is anti-Christian be- 
cause they reject Christ. 

After a few remarks by President San" 
derson a collection was taken to defray 
the expense of the convention. 

Wednesday Morning Session. 

The meeting was called to order by 
the Secretary, Rev. W. B. Stoddard. De- 
votions were conducted by the Rev. T.. 
Weyer. President Sanderson then took 
the chair. Quite a number of conventions 
letters from friends of the National. 
Christian Association were read as fol- 
lows : L J. Rosenberger, Covington ; F. 
A. Noe, Marengo; G. A. Snider, Lima; 
Chas. A. Blanchard, Wheaton, 111. ; W.. 
L Phillips, Chicago, 111. ; Mary Thomp- 
son, Huntsville; S. P. Overholtz, Colum- 
bus Grove; H. S. Thompson, Dayton; 
D. W. Lawrence and H. R. Smith, Leon- 

Rev. Steiner of the Committee on Nom- 
inations being absent, open nominations 
were called for. Rev. W. S. Gottshall 
of Blufifton was nominated and elected 
President of the State Association. Rev. 
Wm. Dillon of Springfield was elected 
Vice-President. AI. S. Steiner, Colum- 
bus Grove and B. F. Snider of Bellefon- 
taine, respectively, second and third 
Vice-President. Rev. T. Weyer was 
elected Secretary, and Rev. J. M. Faris, 
Treasurer. The discussion ''Shall Crime 
be Protected bv Law" was then opened 
bv Hon. H. R. Smith, Leonardsburg. 
The text and general discussion was on 
the wickedness of the proposed "Elson 
Bill." He was followed by Rev. W. 

' Rev. W. B. Stoddard then gave a 
Chart Talk on the Initiation. The time 
to close having come. Rev. Stoddard 
promised to finish his talk in the after- 

Wednesday Afternoon Session. 
The meeting was called to order by 
chairman Rev. Wl. J. Sanderson. Rev. 
Algyer led in prayer. On motion a com- 
mittee was appointed to take the names 
of all those attending and in svmpathv 
with the convention. The Committee on 
Attendance brought in 232 names in' 
sympathy. (About 400 were present.) 

September, 1910. 



Elder G. A. Snider, chairman of the 
Committee on Resokitions, read his re- 
port. On motion the report was adopted 
item by item. Each item was wisely 
and well discussed and brought to light 
much of the foolishness and wickedness 
of Lodge system. 

Extracts from the Resolutions. 

We believe that Ohio reformers have 
great reason for encouragement. Our 
people are being educated. * * * The 
saying, "You can't fool all the people all 
the while" is true and is being shown 
in the advancement of the reforms of our 

We need a good, live man to push the 
Anti-secrecy wods: in Ohio. Can we not 
find the man and the means to push 
ahead the year round? Other reforms 
keep their men in the field. Surely 
ours is not behind in importance. Shall 
we not look to God to raise up for us 
one who shall lead to victory ? The need 
is here. Let us do what we can. 

Wie recommend thati a committee In 
the meantime, consisting of our President 
and Secretary, together with the East- 
ern Secretary be appointed to encourage 
such work as may be done in our State, 
and that all funds In our treasury be 
placed at their disposal. 

In view of the fact that an effort has 
been made to suppress free speech, and 
proper investigation as it pertains to 
the Lodjsre, by the introduction of the 
Elson Blill In our State Legislature, we 
recommend that light be given those in 
authority and If they refuse the light, 
that we arouse the people to put them 
out of office and put others in their 
place. No man who is under special obli- 
gation to part of the people Is fit to 
make laws for the whole ! 

As an effort has been made through 
our vState Legislature to suppress the ex- 
posure of the lodge sins, we would pro- 
test against such effort as un-American 
and above all as un-Christlan. 

We recommend the Christian Cyno- 
sure and the other publications of our 
Association as helpful to all engaged in 
this great conflict. 

A vote of thanks is due and is hereby 

given to all those who have aided in the 
holding of this Conference. 

G. A. Snider, Chairman. 

J. B. Smith. 

B. F. Snyder. 

W. Dillon. 
The report was adopted as a whole. 
A collection was taken to meet the 
expenses of the Convention, amounting 
to $20.68. A recess of five minutes was 
taken, after which Rev. W. B. Stoddard 
resumed his address on the Initiation. 

Wednesday Evening Session. 

The meeting was called to order by 
President Sanderson. The congregation 
joined in song service. Prayer was of- 
fered by the Hon. Henry R. Smith. A 
telegram was received from Rev. Har- 
grave of Rush sylvan ia. expressing his 
regret that he could not be present. 

Rev. W. S. Gottshall of Bluffton was 
Introduced and spoke on the subject, 
"Lodge Brushheaps." He showed se- 
cret lodges to be worthless institutions 
which should be removed. 


Whereas we learn that an aged re- 
presentative of our Association has re- 
cently been called from his labor here 
to his eternal reward. Resolved, that 
we render thanks to God for the long 
life and ability given to our departed 
father in the work, the Rev. H. H. 
Hinman of Oberlin, Ohio. 

We recognize in him a faithful, 
humble servant of the Christ we love, 
who by his sweet spirit and faithful 
labors did much ta make our world 
brighter and better. 

We believe he has received the wel- 
come plaudit. "Well done, good and 
faithful servant, enter thou into the joy 
of thy Lord.'' 

We shall cherish his memory as an 
able advocate of reform, a servant of 
Christ and an uplifter of men. 

A collection was taken to be added to 
the funds on hand to be used for field 
work during the year. 

Rev. W. Dillon was introduced and 
spoke on the subject, 'The Bible and 
the Lodge." He showed that secret so- 
cieties were condemned bv the Bible and 



September, 1910. 

gave out a challenge to any man to deny 

Convention closed with prayer by Rev. 
Gott shall. 

Thomas Weyer, 

Lima, Ohio. 
State Secretary. 

f artitna ^oxm. 



Mrs. Brumbaugh: I am very much 
pleased v^ith vs^hat has been said. I 
think I endorse almost all that has 
been said in this convention, and it is 
an unexpected pleasure to be v^ith you. 
I am glad that I have heard w^hat I 
have from these distinguished speakers, 
and I believe that the majority of the 
men that dare to come out, and speak 
their convictions, w^ill talk against or- 
ganized secrecy. 

I come from a very small town of 
about 1400 inhabitants^ I should say, 
and v^e have 13 secret organizations 
there ; but these are not enough and 
some of our men go to our county seat, 
and are there identified with other so- 
cieties not recognized in our town. We 
also have auxiliaries in our town; so 
that not only men stay out of our 
churches, but the women also ; only a 
week ago iSunday night there was one 
service in our little burg that had only 
two individuals in it. The organiza- 
tions that are auiliary, our women are 
joining and you can scarcely get them 
out to any other public service. Fewer 
and fewer of the women are coming to 
church so that it hardly pays to open 
the church. I am surprised and grieved 
that the women will do this. 

There have been occasions when I 
felt it my duty to speak. Not long ago 
it was my privilege to speak out, and it 
seemed to me it was forced on me by a 
power that was without myself, which 
I could not resist; and in one of our 
evening church meetings, the subject 
came up, "Why Men Do Not Attend 
the Meetings of the Churches." I was 
called upon by name to speak on 
this theme ; and without any pre- 

vious thought, or arrangement of my 
thoughts, I stood up and the thought 
came to me : the lodges are the reason. 
I went on to give my reasons, but it 
called out a great deal of criticism, that 
has lasted even from that day to this. 
It was the ''W>ek of Prayer," and my 
answer to the question was discussed 
in their lodges — not only in the Ma- 
sonic Lodge, but in the lodges of the 
Rebeccas and Eastern Stars — and they 
accused me of not knowing what I was 
talking about and yet at the same time 
acknowledged that w^hat I said was 
true. After I had closed what I had to 
say the pastors — the two pastors of our 
town were present — got up and each 
confessed that he belonged to two se- 
cret organizations. Thi s I did not 
know, but I understood a few days 
ago, that the one who is a Mason has 

attended one of their meetings 

I am glad of that. The other 

cannot speak about with know- 

one I 

I was reminded when I heard the 
gentlemen speak of the ''Fatherhood of 
God and the Brotherhood of Man" of 
a little instance that came under my 
observation in my home town : At this 
moment we have a very sick man in 
our town. He has been a very honest 
man, a man of Avorth ; he is not a 
wealthy man, and has never identified 
himself with any secret organization, 
and I think he is about the only man in 
town who does not belong to at least 
one secret society, and many of them 
belong to five or six more. Today it 
is impossible to get any of these men 
of the Fraternal orders to come and 
take care of that sick man. The family 
is not in condition financially to en- 
gage a nurse^ and those who have taken 
care of him have been largely women. 

There was another instance that 
came under my observation about two 
months ago. A 'mother died very sud- 
denly. She 'belonged to the Eastern 
Star, but the Eastern Star, because of 
her poverty, did not care to do very 
much. Afer the death of this woman 
they came to the house. She left four 
young children, and Avhen we spoke to 
some of our Eastern (Stars about tak- 
ing care of them, they said, "We are 
not going to take care of those chil- 
dren." We said, 'Why not?" "Are 

September, 1910. 



you not under a pledge to do that?" 
They said, *It don't make any differ- 
ence; we are not going to do it;" and 
they didn't do it. On the day of the 
funeral they turned out enmasse — the 
Rebeccas and the Eastern Stars. You 
know a man can belong to the auxiliar- 
ies, but a woman cannot belong to the 
main body. They all came to church 
with their badges, and made a great 
display ; at least one-third of the church 
was reserved for the auxiliaries organ- 
izations. Since then I have not heard 
— I have made many inquiries — I have 
not heard that the Eastern Stars or the 
Rebeccas have helped that poor family 
in any way ; but the father is struggling 
along with hired help to take care of 
those children. 

Now, I want to ask where the 
Brotherhood and the Sisterhood of man 
comes in here. If any of you can tell 
me, I would like to have you do it. 

Another thing I have observed is, 
that the Lodge is clannish ; and if it 
is clannish, it is not Christian; it is 
not American. So I say I do not be- 
lieve in the main secret orders nor in 
the auxiliaries ; and I believe that the 
latter are no more to be tolerated than 
the former. 

I know all about the death of Cap- 
tain William Morgan. I was born near 
Batavia, N. Y. I knew of his abduc- 
tion and murder from my older rela- 
tives, who at one time were Freema- 
sons, but after that terrible tragedy 
they severed themselves from that or- 
ganization, and as far as I know% none 
of them ever returned to it again. The 
result was that I have been prejudiced 
against secret societies all my life. I 
was prejudiced by the teachings and 
the knowledge I got that it was wrong 
— that the whole system of secrecy is 

And when I think of these auxiliaries 
getting up banquets and washing 
dishes for the parent lodges, that won't 
even allow them the privilege of going 
into their meetings, I am still more 
and more prejudiced against them. 

President Blanchard Answers a Lodge 

I just want to spend a single moment 
on this question, that I heard mentioned 

two or three times by a gentleman last 
night and this morning, namely : the 
possibility of knowing anything about 
the Knignts of Pythias without going 
into it. 

When I was a boy we used to keep 
a swill pail at our back door, and in that 
we threw those things, and scraps of 
things, that were going to go to the pig^. 
Now I never tasted the stufif in one of 
those pails in my life, and at the same 
time I am perfectly free to say that that 
beverage was not good for man to drink ; 
yet I do not speak thus because I tasted 
it, but because I know what kind of thing 
it was. If I should ask the gentleman, 
if he was free to condemn a gang of 
counterfeiters, or horse thieves, he would 
be bound to say that he was free to con- 
demn them ; yes, he would say : They 
ought not to be tolerated in civilized so- 
ciety. And if I should say to him, ''Then 
you certainly must have been a member 
of one or the other, or both of these 
gangs, for if you were not, you would 
not be free to pass upon them at all ; and 
you have to be in them, in order to be 
able to condemn them." He would sav, 
"You talk like a fool." I think that 
would be true. WTien a man says we do 
not know anything about secret societies 
until we join, I think he is speaking 
rather in the same way. 

We know about secret societies in 
three ways : in the first place, they all 
do certain things openlv and before the 
world. The Knights of Pythias put on 
hats with feathers and a uniform and 
one thing and another ; and they march 
through the streets. Anybody who looks 
on the procession has a right to form 
an opinion of that Order from that thing. 
My little bov six years old delights to 
deck himself out in feathers and march 
up and down the line in front of our 
house, and he says he is playing Indian. 
Now w^hen I see that procession. I mie:ht 
learn something, if T am able to under- 
stand what I am looking at. In the sec- 
ond place everybody knows that these or- 
ganizations have literature. The Knights 
of Pythias organization has. Thev print 
papers and they print books and these 
papers and books are available to the 
public. I am not speaking about the un- 
written work ; I am talking about the 
written work. Evervbodv knows the 



September, 1910. 

Knights of Pythias has that thing; and 
anybody who buys that Hterature and 
reads it knows something about the 
Knights of Pythias. When this gentle- 
man was speaking, I learned about the 
organization of the Knights of Pythias ; 
he has confirmed what I knew before, 
that the Knights of Pythias excludes 
Jesus Christ, and he told us the reason, 
and I knew the reason, but now he has 
confirmed it. The Knights of Pythias 
exclude Jesus Christ, and they exclude 
Jesus Christ in order to get in the Jews 
and other people like them. This gentle- 
man says so, and other people say the 
same thing, so I can learn from what- 
ever they say, and from what they print. 

Then there is a third source of infor- 
mation, and that is this : the testimony 
of rrien who have been in these organiza- 
tions and for Christ's sake have come 
'' out of them. Now this gentleman is 
very much mistaken if he supposes that 
no Knights of Pythias have ever aban- 
doned that Order. The ritual of that 
Order is here in print at this time. If 
this brother would take the ritual and 
look it through he would say, if he was 
an honest man, that it was correct. He 
might say he was not obliged to tell, but 
the ritual is here. There are people who 
believe that they ought to tell about 
these things. Now he says ; "How cati 
you accept the testimony of a man who 
takes an oath to conceal a thing and 
breaks it: how can you take the word 
of a man who says he is going to con- 
ceal it and then he tells what passes?" 

My answer is, if he should say, "I 
went into the Knights of Pythias Order, 
that Christ-rejecting Order ten years ago, 
without any Jesus. I am satisfied that 
a man must believe in Jesus Christ or 
he is a lost man ; I am going to come out 
from the Knights of Pythias," I can be- 
lieve him ; but I cannot believe one, as 
long as he says he is going to conceal a 
thing. Can I believe a man that swears 
he is going to conceal it? But since it 
is a sin for him to take the oath and a 
greater sin to keep it, and he says, for 
Christ's sake I am g'oing to break it, I 
can believe him. He puts himself on 
the platform where his testimony is 
worth something: but his testimony, as 
long as he admits that he is going to 

conceal it — how can his testimony be 
worth anything? 

I wish you would remember three 
things, that you can read the literature, 
that you see the actions, and that you 
can hear what seceders testify concerning 
secret societies : these are three good, 
valid ways of information, and any man 
who wants to know what the Knights of 
Pythias are, can know just as well with- 
out joining as with joining.. 

Pres. B. W. Ayres, Oskaloosa, Iowa. 

I came not here to talk. I am a plain, 
blunt man interested in educational work. 
Not a preacher, but a son of God, born 
of the Spirit, loving the things that make 
for righteousness in the world. I came 
up here as a learner. 

I came in touch with the National 
Christian Association when the State 
Association of Iowa held a Convention 
at our school a few months ago, and I 
had the misfortune to be put in as Presi- 
dent of the Iowa State Association. I 
am here to learn. I had some reasons 
before, but now I need to be informed. 
It is a good thing for the Iowa State 
Association that I am here. 

I wish to say that the movement repre- 
sented by our school, the Central Holi- 
ness University, is an interdenomina- 
tional movement, so I represent no 
special sect. You will find among our 
people earnest workers in this cause 
represented here. Our people I think 
need informing on the subject, so as to 
be able to give a reason for the hope 
that is in them. We find many among 
our people who say that when they came 
to consecrate their all to God, the lodge 
question came in for consideration, and 
they had to give up their lodges. They 
had to renounce it all. 

I have never been a lodge member. It 
was first because of my training that I 
was kept out of the lodge — ^because of 
my mother's position. My father never 
was a lodge man; my mother always fel' 
that father ought to have a part in the 
raising of the children, and ought to stay 
at home sometimes and give a little at- 
tention to the boys in the family, anJ 
also to take them to church. We went to 
church as families. I got in my young 
manhood that kind of training — and you 

September, 1910. 



may call it prejudice — and it was pre- 
judice, but it was a prejudice that has 
proven very salutary to me. I felt just 
from a business standpoint that I did 
not have time to spend with the lodges; 
and then when I went to college, I went 
in with my prejudice. Of course here 
came up the fraternity question ; and 
when they sent a committee around, as 
they say, "to spike the boys," invite them 
in, I had to say, "No." 

I noticed in my college life, as Dr. 
Blanchard will remember me stating 
when the Association met at our Uni- 
versity, that there seems to be a dispo- 
sition among fraternity members to help 
each other — to get unfair standings, and 
unfair conditions and as college "frats" 
to working unfair schemes. There was a 
social caste growing out of it ; and hav- 
ing decided to work my way through the 
University and get my grades on my 
merit, and go through without the fra- 
ternity's help, I found that some of my 
schoolmates would hardly notice me, as 
they passed me on the walk at ordinary 
times ; and yet I found that when we 
were coming to examinaion and a fellow 
could not go to his co-fraternity man then 
for help, he was willing to come to me. 
I noticed that selfishness that seeks self 
interest; he was willing to come to me 
for help, when he was in a pinch, but 
he hadn't that broad spirit of fellowship 
to give me recognition in the ordinary 
social intercourse of college life. 

Providence has led me on in the edu- 
cational work, until I am now the Presi- 
dent of an educational institution, and I 
want my students to know about secret- 
ism, and I think I shall distribute to them 
a little of what I have been getting here ; 
and I trust it will multiply from my 
hands. I believe it will, because I know 
it will fall in the good and honest hearts 
of about four hundred young men and 
young women of my school, who are 
preparing to go out and do work for 
God ; and I feel that God will hold m.e 
responsible for the distribution of these 
truths among these young people, whose 
lives I am permitted to touch. 

I have always thanked God that He 
let Brother Blanchard come over to the 
school. Brother Blanchard, I will never 
forget you and your words over there, 

and the inspiration you wtere to the 
school, and the help you have given us. 
I know there were seeds planted over 
there at that Iowa State Convention that 
will grow up and bear a bounti&il har- 

I have said to some of the Brethren 
here of the National organization, wlien- 
ever you want to come to Central Holi- 
ness University, with a good, strong 
message on this subject, I want to ar- 
range for it. The next year, the Lord 
willing, and letting me live, I am going 
to have some more seed sown in the new 
group of students that are coming on. 

I am glad that I took the time out of 
my busy life to come over here. The 
addresses last night were strong. I shall 
carry away things that I know will make 
me a better and a stronger man, a man 
of greater influence for God and right- 
eousness, and for the great work that I 
represent. I am glad that Christ is ex- 
alted in this assembl}^ I thank Him more 
and more that He throws me into the 
society of genuine Christians, who exalt 
Christ, for there is salvation in no other. 

Frank A. Noe, flarengo, Ohio. 

I want to say a few words. I was 
down in the country last Sabbath, and 
got caught away from home and got to 
stay with a friendly man, who said he 
had been a Mason. I was asked to 
dinner, and after dinner, I handed out 
some tracts. The young man said, "Are 
you working for or against Masonry?" 
I said I was anti-mason. He said,"What 
do you expect to do ?" 

I said I expected to hold up the light. 
I do not expect to kill Masonry, but I 
expect to hold up the light. [ will be 
free from guilt and will throw the re- 
sponsibility on the secret society people. 
But the main point I wanted to make — 
they wanted to know what was wrong 
about secret societies, and I told them 
that the thing that was wrong about Ma- 
sonry was that it was a religion; but it 
was not the Christian religon — it was a 
false religion. I said that the main thing 
in these printed testimonials which I gave 
them was that when people got Chris- 
tianity they did not need secret societies. 

The devil has always been in the world 
to deceive men and to delude them and 



September, 1910. 

to get them away from God. It don't 
make much difference how he does this, 
so that he gets them, and the secret so- 
cieties are his agents to deceive. 

Now all these secret societies are re- 
ligious. Masonry is a religion, the 
mother of the whole system, and the rest 
of them are the children; if a child does 
not jtist represent his father he is a child 
all the same; and that is the trouble with 
all these secret orders, even the insur- 
ance orders. Christ came to save us and 
to destroy the works of the devil. 

Mr. Knowles (a lodge man) : I just 
want to call attention to one thing. 1st, 
in regard to the remarks of the brother 
who spoke in regard to the character 
of lodge members. He drew the dis- 
tinction between such and the charac- 
ter of church members. This is mani- 
festly unfair. No one would be justi- 
fied in criticising the church because 
of the character of a few of its mem- 
bers. That would not be a fair criti- 
cism. We understand very well that 
in selecting members in the Order of 
the Knights of Pythias, that they do 
not always prove to be all that we 
could desire ; but the method by w^hich 
we secure the members is such that we 
take all precaution to select members 
who are congenial and agreeable and 
such as will be useful members of the 
Order. So a young man is not doing so 
badly to get into a company of that 
kind. Now, how does the church select 
its members ? In infancy before the age 
of understanding; they come and take 
the obligation, and the obligation 
which they take is very strong. It is 
so in the Methodist Church where I 
was raised. The average one in join- 
ing a Church is a child below the age of 
understanding. The child does not 
understand theological propositions. 

The Catholic Church also does not 
want secret societies, for they have a 
monopoly on them. They don't want 
their members to become members of 
any outside secret society and know- 
ing things which they cannot tell to 
the priest; but the surprise to me is 
that Protestants, that is, a few of them, 
follow so closely after and imitate the 
Catholics. Don't you see brothers, that 
this matter of exclusion of lodge mem- 

bers is not for the welfare of the 
Church ? It is unfortunate that we have 
this doctrine of exclusion preached. 
We admit into our lodge any member, 
the Presbyterian, Catholic, or any; we 
admit them into the order of the 
Knights of the Pythias. 

I tell you I am glad that the Church 
has not a monopoly on the name and 
on the life of Jesus. They may treat 
it in every way to hold on to it for 
themselves, but these things are a 
stumbling block in the way of the 
Great Master of the human family. 
These secret orders come in and take 
up the things and help men in a way 
that the Church does not. That is your 
trouble exactly. Don't you see that 
there are some things to be learned? 
We must be careful when we talk 
about drawing our skirts aside and 
passing by on the other side, and let- 
ting the fellow go down. Don't forget 
these things. I desire to speak kindly 
and helpfully, but you are making a 
mistake in fighting this proposition, 
which is calculated to do good ; and 
especially when you in any way mis- 
represent, you are doing more harm 
than good. I wish to God that you 
could see the error of your ways. 

President Blanchard : Brothers and 
Friends, You will all remember a while 
ago that this Mr. Knowles said that the 
lodges shut out Christ because they 
wanted to take in people who did not 
believe in Him. We haven't a word 
to say. In place of saying we draw the 
line, Christ draws the line Himself. 
Jesus Christ says, *'He that believeth 
in Me is not condemned, and he that 
believeth not^ is condemned already." 

Every man that gets into the lodge, 
and imagines he is going to Heaven is 
a mistaken man if he don't believe in 
Jesus Christ, if Jesus Christ spoke the 
truth : '*He that believeth on the Son 
hath life, and he that believeth not the 
Son hath not life, but the wrath of 
God abideth on him." 

There is where we Christians are 
going to stand, and we are going to 
win out too. Jesus Christ has bought 
this world, and Jesus Christ is going to 
take possession of this World. 

September, 1910. 



Cl)e J^otoer of tl)e Secret Cmpire 

"Bp ^i00 (D» (K. iFlagg 

The Gathering Storm. 

My grandfather said but little after 
it ceased to be rumor and became re- 
port that Captain Morgan of Batavia 
was writing out the secrets of Masonry 
with intent to publish them to the out- 
side world, and feeling rather curious 
to learn what shape his thoughts were 
taking I asked him one day if he really 
believed the book w^ould ever be pub- 

**I don't know, Leander. I don't 
know," he answered, with a dubious 
shake of his gray head. ''I am sorry 
Captain Morgan has been so unwise 
as to undertake such a thing. It will 
only hurt him, and being a family man 
he ought to consider his wife and chil- 
dren. And of course it will hurt Ma- 
sonry to 'begin with, but I have been 
thinking it over, and it is my opinion 
that in the end it will only be an ad- 
vantage to it." 

"How so? I asked, somewhat sur- 
prised at this sanguine view^ of the case. 

"Why, don't you see, Leander," said 
my grandfather, laying down both pipe 
and newspaper in his earnestness. "Ma- 
sonry will have to be altered if this 
thing goes on. I don't mean in any of 
it's essentials, for of course it cannot 
change in spirit or principle ; but I 
have been thinking there could be no 
better chance to reform the institution 
in a few points — to drop for instance 
some of its forms and ceremonies that 
are only a needless offence to young- 
candidates, and substitute others in 
their stead more in agreement with the 
progressive spirit of the age ; in short, 
to have less of the law and more of 
the gospel in it. And, if this should 
be the result of Morgan's publishing 
the secrets, I, for one, don't care in 
the least how soon it is done." 

And over this ao^reeable outcome of 

the whole affair my grandfather waxed 
decidedly cheerful and turned to his 
pipe and paper with a very untroubled 
air; pausing, however, almost as soon 
as he began to read, with his finger on 
a certain paragraph, to which he called 
my attention : : It ran as follows : — 
Notice and Caution. 

If a man calHng himself Williaui Morgan 
should intrude himself on the community 
they should be on their guard — particularly 
was in this village in May last, and his con- 
duct while here and elsewhere calls forth 
this notice. Any information in relation to 
Morgan can be obtained by calling at the 
MASONIC HALL, in this village. Breth- 
ren and companions are particularly re- 
quested to observe, mark and govern them- 
selves accordingly. 

Morgan is considered a swindler and a 
dangerous man. 

There are people in this village who 
would be happy to see this Captain Morgan. 
"Canandaigua, August 9, 1826." 

"May last," I repeated. "That was 
the time I saw Captain Morgan in the 
stage coach. Don't you remember my 
speaking about it?" 

But my grandfather did not answer. 
He generally read anything important 
over twice, and was now engaged in 
giving the notice a second careful per- 

"Leander," he said, finally, pushing 
back his glasses with one hand while 
the finger of the other continued to 
point to the italicized words, "what did 
they do in the lodge last night? I 
haven't thought to ask you before, 
but I suppose Elder Cushing and the 
rest of the committee made their re- 

"Well, not a report, exactly ; Elder 
Cuushinq- said it was a matter to be 
settled in the chapters, but not ripe 
yet for discussion in the lodge. He 
had no authority to say anything more 
than this, that Morgan's hook should 
and would be suppressed." 

Mv o-raiid father looked tlioughtful 



September, 1910. 

but said no more, and after a moment 
of silence resumed his reading. 

In those days a newspaper was not 
the rightly esteemed article which it 
is now, and all my grandfather's were 
carefully saved for Rachel and I to 
read, and after we had done with them 
they were passed to somebody eles, 
and so on ad infinitum. Thus it hap- 
pened that Rachel's eye fell on the 
same notice, and her wonder and 
curiosity were at once aroused. 

''Leander," she said, *'I don't under- 
stand it. AVhat has Captain Morgan 
been doing so bad that he must be 
pointed out to the public as ''a swind- 
ler and a dangerous man?" And what 
do these words mean : ''observe, mark 
and govern themselves accordingly?" 

"Only violating his Masonic oath," 
I replied, thinking it best to answer the 
easiest question first. "So I suppose 
this is intended to warn the fraternity 
against him." 

"Then why don't they use good com- 
mon English?" said Rachel. "What 
is the use of all this beating about the 
bush? Or is it intended that it should 
only be understood by Masons?" 

Now I knew well enough what had 
made my grandfather so suddenly 
thoughtful. I knew that under that 
form of words lurked a sinister mean- 
ing, detested by Rachel's quick and 
pure perceptions, as one feels the slimy, 
creeping presence of a serpent. For 
the report what was doing in Batavia 
had spread like wild-fire through the 
whole Masonic camp, and created an 
excitement not at all to be wondered 
at when it is considered that on the 
keeping of its secrets inviolate hinged 
the whole question whether Masonry 
should continue to what it had 
been in the past, "the power be- 
hind the throne," swaying the de- 
cisions of bench, and senate, and 
council chamber ; or whether, its silly 
secrets and impious ceremonies fully 
unvailed, it should go doAvn like a mill- 
stone before the popular scorn, in the 
graphic words of Scripture, "a hissing 
and a reproach." Brownsville lodge 
CA^en forgot Sam Toller in this more 
immediate and absorbing subject of 

interest. It held several meetings in 
which there was much free and hearty 
abuse of the worthless miscreant and 
perjured villain. Captain Morgan, and 
many stout assertions made that Ma- 
sonry not only never had been re- 
vealed, but never could, would or 
should be. And considering how often 
this sentiment was repeated the general 
excitement among Masons of every 
class and condition over a thing that 
could not possibly happen was cer- 
tainly a curious phenomenon. 

Still the ordinary social life of 
Brownsville remained undisturbed. 
There was the same sound of village 
gossip, the small tragedies and come- 
dies that go to make up the sum of 
daily living. Every Sunday standing 
in the sacred desk. Elder Cushing 
preached and prayed precisely as he 
had preached and pVayed so many 
Sundays before, and how should any- 
body suspect that he, a minister of the 
Gospel of peace and good will to men, 
was all the while cherishing murder in 
his heart? Still less, that the same re- 
mark could just as pertinently be made 
of many of his brother ministers whose 
devotion and piety no one thought of 
impugning. And, furthermore, would 
it not have been a strange and startling 
thing to tell in the ears of any lover of 
law and order that not in Brownsville 
only, but scattered through the whole 
county and State Avere sheriffs, justi- 
ces of the peace and ex-legislators, 
either committed personally to the- 
same course of action or giving it their 
tacit approval? Yet it Avas true, never- 
theless, though many an honest Mason 
Avould have been full as slow to be- 
lieve it as the most skeptical outsider. 
For, like most other systems of evil 
that have cursed poor, weak human 
kind since the Fall, Masonry under- 
stands perfectly well that the fanaticism 
or even the depravity of its members are 
not more valuable aids in carrying out 
a plan of concealed iniquity than the 
honest stupiditv of good men ; men 
who would not themselves injure a 
felllow being, and are therefore sIoav 
to suspect it of others ; men who haA^e 
practically deserted its counsels and 
can deny Avith all the assured con- 

September, 1910. 



fidence of ignorance that ''these things 
are so." 

''There is something about this piece 
that I don't like," continued Rachel, 
decidedly; "it is too much like stab- 
bing a man in the dark to call him a 
'swindler' and 'dangerous' to the com- 
munity, and not tell what he has done. 
But of course it is wrong for Captain 
Morgan to break his oath." 

Rachel sat for a moment with her 
eyes fixed on the floor and had only 
just resumed her reading when Joe 
brought in a letter from Mark. He 
wrote that we must not expect him 
home this vacation as he could not 
well afiford to spend either the money 
or the time. He was now making rapid 
progress in the classics and the higher 
mathematics and felt that the few 
weeks of exemption from school duties 

»must be improved to the utmost, es- 
■ pecially as he had a prospect of ad- 
vancement to a higher position next 
quarter. The letter contained, as usual, 
much love to all at home, and many 
inquiries after sundry four-footed 
friends about the farm, and ended 
with a grateful mention of Elder Gush- 

"Dear 'boy!" was Rachel's only com- 
ment, though she looked disappointed. 

"Well, Rachel," said I, folding up 
the letter, "you must acknowledge that 
Elder Gushing has done a good thing 
for Mark in getting him this situation, 
and you see how deeply Mark seems 
to feel his obligation to him. He might 
have been plodding along in the old 
ruts today if the Elder hadn't hap- 
pened to take such an interest in him, 
and now there is no saying what he 
may get to be — Judge, or Senator, or 
perhaps President — who knows?" 

Rachel smiled, but it was a very 
thoughful little smile. Then she turned 
suddenly round to me. 

"Leander," she said, "I want to tell 
you a short story. There was once a 
beggar who was heir to a throne, only 
he didn't know anything about it. And 
one day a man came across him who 
was a royal embassador from his 
father's court, specially commissioned 
to find the missing heir. But what did 
the man do? He was verv kind to him ; 

he took pains to procure him a good 
situation with a fair prospect for ris- 
ing in life; but all the while, though 
he knew he was the king's long lost 
son, he never told him of it! Now do 
you understand my parable?" 

"Not very well. What has all this 
to do with Mark and Elder Gushing?" 
"A great deal, as you will see after 
I have explained it to you. Mark is a 
Christian, I firmly believe, and Elder 
Gushing knows, or ought to know it. 
Why hasn't he ever told him? Why 
hasn't he been at least half as anxious 
to prove him an heir of Christ as to 
make him a Mason? I tell you, Le- 
ander, if he had been, even though he 
had never got him this situation, Mark 
would h;'ave been a thousand times 
more reason to feel grateful to Elder 
Gushing than he has now." 

And having had her say, Rachel 
dropped the subject till some other 
time when the spirit should again move 

No one in the lodge denounced more 
severely the doings of that "vile, per- 
jured wretch" in Batavia, than Darius 
Fox, who, by the way, had been very 
civil to me since our little disagree- 
ment previously mentioned, and had 
even apologized after a fashion for his 
offensive words in the lodge meeting. 
As for me I was very willing to let by- 
gones be bygones, and only quietly 
wondered at his change of manner, 
though not without a hidden inkling 
that Joe might have explained the 
mystery had he felt so disposed. 

"It won't do to mind all a fellow 
says, especially when he gets worked 
up, and the time has come now 
for all true Masons to hang together ; 
if we don't, our secrets will get to be 
nothing but a by-word from one end 
of the country to the other. The pub- 
lishing of that book must be stopped. 
There are no two ways about it. If 
we can't do better we'll send Morgan 
to travel East one of these days — con- 
sign him to a kind of honorable exile, 
you knoAv." 

And Darius chuckled over his little 
joke, the point of which I failed- to > see 
very clearly, but not liking to showfm^ 
stupidity, let it pass. 



September, 1910. 

Mr. Fox was a Royal Arch Mason, 
and so had the right, not possessed by 
ordinary members of the lodge who 
had taken but three degrees, to know 
what was doing in the chapter. Dea- 
con Brown was another thus privileged, 
and expressed himself quite as decided- 
ly in regard to the matter as did Mr. 
Fox, though in a little different fash- 
ion, as benefitted his age and ecclesi- 
astical standing. 

'*This is the time for every good 
Mason to rally to the support of the 
most moral, humane, and, next to the 
church itself, the divinest institution 
on earth. To be indifferent or careless 
in such a crisis is to provoke the wrath 
of heaven. 'Curse ye Meroz, curse ye 
bitterly the inhabitants thereof, because 
they came not up to the help of the Lord 
against the mighty.' " 

It struck me that the worthy Dea- 
con was a little out in his quotation ; 
that it was a rather violent stretch of 
the imagination to sa}^ the least, 
to class that open-browed, clear-eyed, 
brave-souled man who sat writing in 
his little room in Batavia, among the 
"mighty," however opposite the term 
might be when applied to a vast secret 
power that numbered its adherents by 
tens of thousands all over the land, 
and boasted itself invincible. But the 
Deacon seemed quite oblivious of hav- 
ing made this little slip, and it was not 
for me to enlighten him. 

Thus matters went on in Brownsville 
lodge, the air charged with a kind of 
brooding eletricity, like the subterran- 
eous lightning which foreruns the earth- 
quake. But though there was plenty 
of talk like the above which made me 
vaguel}^ uneasy, it was mostly of that 
enigmatical sort which may mean much 
or little, according as one chooses to 
interpret it. To my understanding it 
only expressed a determination, more 
or less decided, to suppress, if possible, 
the publication of the book, and I was 
sufficiently ashamed of my own share 
in Masonic fooleries to feel quite will- 
ing to see this done. But the idea of 
violence, of actual murder! — who, as I 
said before, could possibly suspect such 
things of his neighbors and fellow 
townsmen worthy, respectable men 

for the most part, who went to church 
regularly and voted at every town 
meeting, and demeaned themselves like 
Christian citizens of a free Republic! 
I did not and could not believe it, es- 
pecially after my grandfather's easy 
way of viewing the subject, and I put 
it to the reader if he could, in a similar 
situation, have thought otherwise. 

So the days wore on — those August 
days of Anno Domini 1826. 

"We are going to gather in a splen- 
did crop this year, but I've worked 
hard enough to do it," I said to my 
grandfather with a little pardonable 
pride, as we stood looking at the acres 
of waving grain ripe for the sickle. 

"That's right Leander ; the hand of 
the diligent maketh rich," answered my 
grandfather, approvingly. "But now I 
think of it, I wish Avhen you take your 
flour to market you would contrive to 
stop at Batavia coming back and see 
Jedediah Mills for me. A man at my 
age ought to have no loose ends to his 
affairs, and there's a little matter of 
business between us I would like to 
have settled up." 

I readily promised, little thinking 
that in so doing I was about to be- 
come a spectator, and in some sense 
an actor in scenes so strange and start- 
ling that to the reader of to-day they 
seem more like romance than a part 
of sober, veritable history. 

A Night in Batavia. 

Mr. Samuel D. Greene kept the Park 
Tavern in Batavia, at which I put 
up late one Saturday night. He had 
moved there from Pembroke a few years 
before, and it was in the latter place, 
that Sam Toller had spent a brief 
period in his employ, with a result al- 
ready known to the reader. 

A still quiet man, not yet forty, was 
mine host of the Park Tavern, born of 
a line of godly ancestors in the quiet 
old tOAvn of Leicester, in Massachu- 
setts ; a gentleman and a scholar, who 
had received his education at a famous 
New England University, and while 
fitted by his superior breeding and cul- 
ture for a higher position was by no 

September, 1910, 



means disqualified thereby for the 
homely pradticalities of his present 
manner of life, as evinced by the fact 
that his house was widely known as 
one of the best places of entertainment 
in the country. Furthermore, he was 
a Christian man who believed in pray- 
er, and tried to square his every ac- 
tion by the Bible ; a patriotic and pub- 
lic-spirited citizen, moreover, to whom 
his townsmen naturally looked when 
there was any responsilDle office to fill, 
and, at the time I write, general guar- 
dian of the young and prosperous vil- 
lage of Batavia, being chief of its 
board of trustees. Such was the man 
whose name was forever to be linked 
with Morgan's — a man who could not 
be coaxed, nor bought, nor frightened ; 
who could take his stand on the Rock 
of Ages, grandly defiant of the malice 
and persecution that was to follow 
him, not for a month or a year, but 
for over half a century — perhaps a 
more searching test of loyalty to truth 
than many a martyr's brief hour of 
agony at the stake. 

But it must not be supposed that I 
knew all this about Mr. Greene, when, 
finding that Jedediah Mills had moved 
to Tonawanda, a few miles off, I put 
up at the Park Tavern for that night 
and the following Sunday, travel on 
the Lord's day, except in the plainest 
cases of necessity and mercy being a 
thing my grandfather never counten- 
anced ; nor had sneers at the ''Puritan 
Sabbath" at that time so far let down 
the bars of public opinion as to make 
it either respectable or common. To 
know that my host, calm and quiet as 
he outwardly appeared, was in reality 
passing through one of those ordeals 
that "try men's souls" of what stuff 
they are made; that he was pla3nng a 
most difficult and dangerous part with 
full knowledge of the risk he was run- 
ning, would have surprised me very 
much, but it would doubtless have sur- 
prised Mr. Greeene's neighbors more. 

For I had made my visit to Batavia 
in troublous times. Men stood talking 
in excited groups on the street corners, 
and the general air of the place was 
more that of a village standing in the 

way of some invading army and hour- 
ly expecting to be pillaged, than a 
quiet American township whose peace 
no war nor rumor of war was ever 
likely to disturb. 

But a key to this state of affairs 
had been furnished me by a rather 
singular encounter which took place 
w^hen I w^as coming down on the canal. 
I had just stepped off the boat at one 
of the landings when a man came up 
and clapped me on the shoulder with 
the words — 

"We've got to play 'possum for a 
while. There's some traitor in the 
camp. Blast him — Miller has got 
warning and is on his defence." 

But as soon as I turned rouna and 
confronted the speaker, naturally 
startled at this style of address, the 
quick change in the man's face showed 
him to be aware of his mistake and not 
a little disconcerted thereat. 

"Beg pardon," said he, "but I w^as 
expecting to meet an acquaintance 
here, and you w'ere dressed so much 
like him, and are just about his build, 
that I could have sworn it was he as 
3"OU stood there with your back to me. 
You are a Mason, perhaps?" 

This was spoken in a low interro- 
gatory, the stranger scanning my face 
meanwhile with a pair of snake-like 
eyes. He was dressed in light clothes, 
outwardly like a gentleman, and to 
the unobserving might have readily 
passed for such, but under a critical 
view there was much in his whole air 
and appearance that was at variance 
with this idea. 

"Yes, I am a Mason," I answered, 
with a quick noting of the look of 
relief that overspread the stranger's 
sinister visage. He had made a mis- 
take, but by no means so bad a one 
as he feared. 

"Ah, going to Batavia?" 

"Yes ; but may I ask why you make 
these inquiries?" I said, for I did not 
entirely like the stranger's cross-exam- 
ination, and the possible meaning of 
that speech to his supposed friend just 
then flashed across my mind, for I 
knew that a certain Colonel Miller of 
Batavia was associated with Captain 


September, 1910. 

Morgan as his publisher, and in the 
general Masonic zeal to suppress the 
book, though by no means fully aware 
of the deadly form that their hatred 
towards Morgan was taking, I knew 
there were men in the fraternity ready 
enough to use violence if they could 
be assured of safety to themselves. 

''I merely ask these questions to see 
if you, as a Mason, are prepared to 
govern yourself accordingly," an- 
swered the stranger, with a cautious 
glance around to see if any one was 
within hearing distance. "'You are 
going on to Batavia. Well and good ; 
only remember that whatever a Ma- 
son knows, he must know nothing 
where the interests of Masonry are 
concerned, for his oath is above every 
other possible obligation." 

In his anxiety not to be overheard, 
the stranger had hissed rather than 
spoken these last words in my ear, and 
now walked rapidly off, probably 
thinking it best to let this small lump 
of Masonic leaven do its work unhind- 
ered. It certainly raised considerable 
fermentation in my mind, for I could 
not doubt there was some Masonic 
conspiracy against Morgan and Miller 
on foot, and the stranger who had 
so mysteriously addressed me was one 
of the chief ones in the plot. Now to 
be mistaken for a fellow-conspirator 
was unpleasant enough, but to be told 
that I must be blind and deaf to every- 
thing I saw and heard "where the in- 
terests of Masonry were concerned," 
or else violate my obligations as a 
Mason, was more unpleasant still, be- 
cause it was the truth. 

But the whole mystery stood re- 
vealed when I reached Batavia, for it 
was as I have said, the theme on every 
street corner. To protect his Hfe and 
property from midnight violence by 
a Masonic mob, Colonel Miller, in this 
land of equal rights and general re- 
spect for law, had been obliged to set 
an armed guard over his printing of- 
fice, the plot against him having been 
revealed — nobody knew how — ^by some 
unknown member of the fraternity so 
poorly instructed in his Masonic obli- 
gations as actually to put his duty to 
God and his neighbor first; 

From one source and another, from 
Masons, and those who were not Ma- 
sons, I' had gained a tolerably correct 
knowledge of the state of affairs in 
Batavia before I entered the bar-room 
of the Park Tavern, where the one ex- 
citing topic of the hour was being dis- 
cussed by several new arrivals like 
myself, after the free and candid fash- 
ion peculiar to American citizens in 
public places. 

"I say now, Masonry is a good 
thing;" spoke up one of the said "new 
arrivals." "There's ins and outs in 
trade, and a whisper in the ear from 
one of the knowing ones that can tell 
you just when and where to sell, I've 
found as good as hard dollars many a 
time when I've been to market with 
flour and grain. And I say that to 
reveal the secrets as Morgan and Mil- 
ler are doing is a vile, dastardly thing, 
for it is like taking money right out 
of the pockets of the farmers and 
working men who pay their lodge dues 
and have a right to enjoy the benefits 
of Masonry without hindrance from 
any one. That's my view." And the 
speaker, an individual of a genus very 
common everywhere, who was not so 
much consciously selfish as he was 
morally obtuse, blew his nose with Ihe 
air of one who has mace a point not 
easily carried. 

"That's right, 'always speak well of 
the bridge that carries you safe over,' 
my old grandmother used to say,' put 
in a jocular looking man who stood or- 
dering a drink at the bar, and now 
walked forward and joined the group. 

"I believe in free and equal rights 
for everybody," said another and young- 
er man. I never could see any reason, 
for my part, why Masons should be 
privileged before other folks. ' 

"You ain't one, that's plain enough," 
put in the jocular man. "I have no- 
ticed that it generally takes a Mason 
to see the beauty of that kind of thing. 
You'd better join 'em and you'll find 
the grapes are a mighty sight sweeter. 
Fact now." 

And with a grin that spread from 
ear to ear he went up to the. bar to 

September, 1910. 


take the tumbler of punch that he had 
ordered, while the other retorted with 
some spirit: 

"I won't just yet, anyhow. Pretty 
business, I say, here in free America, 
if a man can't write and print what 
he's a mind to without the risk of hav- 
ing his life taken and his house burnt 
over his head !" 

''Now such talk as that is all bosh,'* 
answered the first speaker, decidedly; 
"there has been no attack made on 
Miller yet, and there won't be. The 
man that got up such a story was a 
fool, to my way of thinking, and the 
people that believe him are more fools 

But at this point the waiter came to 
show me to my room and I lost the 
rest of the conversation. 

No midnight alarm disturbed my 
rest, and the Sunday dawned as fair 
and peaceful as any Sunday morning 
in Brownsville. During the day I 
took a stroll through the village, feel- 
ing a curiosity to see the building 
where a work that had raised so much 
commotion and passionate excitement 
was going on. It was in the second 
story of a building separated from 
another by a narrow alley ( a private 
family occupying the lower part), 
while from the corresponding office 
on the other side hung the sign of the 
Batavia Advocate, of which Miller was 

Suddenly I saw, or thought I saw, 
lurking in the shadow of one of the 
stairways that lead up to these rooms 
from the outside, the figure of a man, 
but when I turned again, thinking to 
be certain, it had disappeared; but 
something in that momentary glimpse 
recalled to my recollection the stranger 
who had so mysteriously accosted me 
when leaving the canal boat. Was it 
he? And if so what was he there for? 
Mischief, undoubtedly. But the day 
had so far passed in perfect quiet, and 
many in Batavia were quite ready tc 
think themselves fooled, and feel 
ashamed of their alarm, as people are 
always apt to when they have reason 
to think it groundless. Even Colonel 

Miller had decided after having guard- 
ed his office two nights to pass this 
without any particular precautions for 

As for me I retired to rest at an 
early hour so as to be ready to rise 
betimes on the morrow, go to Tona- 
wanda, and thence homeward. 

But I could not sleep. I was sure 
I had seen that man lurking by Mil- 
ler's office. If I shut my eyes his face 
was before me, his hissing whisper -in 
my ear. The incident which in the 
daytime I had tried to assure myself 
was nothing, came back to me in the 
solemn night hours instinct with fear- 
ful possibilities. What should I do? 
Rouse the whole house with my story 
and get laughed at for my pains? This 
clearly would not do. I sat up in bed 
for a moment and thought it over. 

My resolution was soon taken. I 
dressed myself all but my boots, which 
I took in my hand, so as to make no 
noise in the passage-ways or in de- 
scending the stairs, and found as I had 
hoped a window easily raised on the 
lower floor, out of which I swung my- 
self, and was soon hastening in the 
direction of Miller's printing office. I 
could at least give warning if I saw 
any indications of an attack, but be- 
yond this I had no clearly formed re- 
solve what to do when I got there. 
Circumstances, however, with their 
general kind inclination to act as 
guides in difficult cases decided the 
matter for me. For when I was with- 
in a few rods of the office. I saw a 
bright flame, leap suddenly up, dying 
down Avith a sizzle, as if somebody had 
dashed water on it. 

(To be Continued.) 

"The grace of sacrifice will put out 
all the disgraces of 3^our life. All sin 
is selfishness in some sense — it is the 
tree on which all the fruits of death 

Moody Church Pulpit 




In this valuable booklet are the brief testimonies as to organized 
secretism, or lodges of nearly all the pastors, assistant pastors and 
pulpit supplies of the Moody Church, Chicago, during the first fifty 
years of its existence: Dwight L. Moody, J. If. Harwood, W. J. 
Erdman, T. B. Hyde, George C. Needham, Charles F. Goss, R. A. 
Torrey, A. C. Dixon, Wm. S. Jacoby, E. G. Woolley, Charles 
Herald, C. A. Blanchard and James M. Gray. It will be recognized 
at once that a number of the above have a national and inter- 
national reputation, which makes this booklet more than of 
local interest. 

Sixty -four pages and cover, sent postpaid for 15 cents per copy, 
$10.00 per hundred. 

ADDRESS : National Christian Association, 
850 West Madison Street, CHICAGO 

Was Washington 
a Mason ? 


lOc per copy, postpaid 

This is the best, as well as the most interesting, contribution yet written 
on the question of Washington's relation to Freemasonry. 






By George Matheson 

There is a valley paved with tears 

Whose gate my soul must pass, 
And to dim sight it yet appears 

Darkly as through a glass. 
But in its gloom faith sees a light 

More glorious than the day ; 
And all its tears are rainbow-bright 

When Calvary crowns the way. 

Jesus, my Lord, within that vale 

Thy footsteps still abide: 
And can my heart grow faint or fail 

When I have these to guide? 
Thy track is left upon the sand 

To point my way to Thee ; 
Thine echoes wake the silent land 

To strains of melody. 

What though the path be all unknown ! 

What though the way be drear! 
Its shades I traverse not alone 

When steps of Thine are near. 
Thy presence, ere it passed above, 

Suffused its desert air; 
Thy hand has lit the torch of love, 

And left it burning there. 

— New York Observer. 



Majgagiag Editor 

850 West Madison Street, Chioagro. 


price: — Per year, in advance, $1.00; ihree 
months, on trial, twenty-five cents; singrle 
copies, ten cents. 

PRESENTATION COPIES — Many persons sub- 
scribe for the Christian Cynosure to be 
sent to FRIENDS. In such cases, if we arc 
advised that a subscription is a present and 
not regularly authorized by the recipient, 
we will make a memorandum to discon- 
tinue at expiration, and to send no bill for 
the ensuing year. 

Entered as Second-class matter May 19, 
1897, at the Post Office at Chicago, 111,, under 
Act of March 3. 1879. 


Knights of Pythias „ 177 

Sun Images 177 

Ribbons for Lives ." 177 

A Transplanted Weed.... 178 

Annual Meeting Moody Bible Insitute.. 178 

A Camp of Scouts.... 179 

The Boy Scouts.... 179 

Disunited Workmen 179 

Evangelist Billy Sunday's Position 180 

A Sunday Revival 181 

Enemies of the- Republic 183 

Dr. H. H. George on Protests 184 

National Reform Convention 185 

A Minute Man 186 

Another Day 187 

Power Brakes Applied 187 

According to Official Position 188 

Significantly Mentioned 189 

A Questionable Message 190 

Will Work in the Dark 190 

Three Artificial Wrongs 191 

Concise, Comprehensive, Dreadful 192 

Similar Societies.. 192 

News of Our Work 193 

Iowa and Nebraska 193 

From Secretary Sterling 195 

Secretary Stoddard's Report 195 

From Agent Davidson 196 

Mrs. Lizzie Wood's Letter 197 

The Need of N. C. A. Literature 198 

From Colorado 198 


N. Kayser 200 

Wm. H. Minton 200 

From Our Mail 201 

The Power of the Secret Empire, 
By Miss E. E. Flagg j 202 



By Rev. James P. Stoddard. This is an at- 
tempt to answer the Questions : "Is a prodigious 
system, drawing into itself and unifying all minor 
conspiracies, symbolized in the 'Boolj of Revela- 
tion' ?" and is there now in active operation a 
system approximating the description given io 
Revelation? This is a book both instructive and 
interesting. 30 cents. 


By Rev. J. Day Brownlee. In reply to a 
Masonic oration by Rev. Dr. Mayer, WellsTille, 
Ohio. 5 cents. 


By Rev. Daniel Dow, Woodstock, Coiin. The 
special object of this sermon is to show the right 
and duty of Christians to inquire into the real 
character of secret societies, no matter what 
objects such societies profess to have. 5 cents. 


A most convincing argument against fellow- 
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Address of President J. Blanchard. This is 
a most convincing argument against the Lodge. 
16 pages ; 5 cents. 


The complete ritual of the Scottish Rite, 4tli 
to 33rd degrees inclusive, by a Sovereign Grand 
Commander. Profusely illustrated. The first 
chapter is devoted to an historical sketch of the 
Rite by President J. Blanchard of Wheaton Col- 
lege, who also furnishes the introduction and analy- 
sis of the character of each degree. Over four 
hundred accurate quotations from the highest 
Masonic authorities (three hundred and ninety- 
nine of them foot-notes) show the character and 
object of these degrees and also afford incontro- 
vertible proof of the correctness of the ritual. The 
work is issued in two volumes and comprises 
1038 pages. Per set (2 vols.), cloth, $3.00. Per 
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Compiled by Rev. H. H. Hinman, showing 
Masonic assault on lives of seceders, on reputation, 
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courts^ etc. 20 cents. 


A complete illustrated ritual of the Nobles 
of the Mystic Shrine. This is a side Masonic 
degree conferred only on Knights Templar and. 
on thirty-two degree Masons. Revised and en- 
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An address by Rev. B. Carradine, D. D., 
pastor of the Centenary M. E. church, St. Louis,. 
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In this land, and every citizen's, too." A pamphlet 
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What is Oddfellowship? Ought Christians to 
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"Jesus answered him, — I spak« openly in Xta norid; and in secret have 

said nothing," John 18:20. 




Do not fail to read According to Of- 
ficial Position in this number. It is a 
review of Theodore Roosevelt's lauda- 
tion of Masonry, v^hich all may profit- 
ably ponder. How inherently weak 
Lodge principles seem from the stand- 
point of true democracy or of Christ's 
Kingdom when the endeavors of so able 
a writer and speaker as Roosevelt makes 
confusion worse confounded in at- 
tempting to expound them. 


In 1909 a membership of 671,162 
was claimed for the Knights of Pythias 
with 7,6g2 subordinate lodges. Of the 
members 81,611 held certificates of the 
insurance department which used to be 
called the Endowment Rank. The nom- 
inal aggregate of their insurance was 
$125,269,500. The net resources of the. 
insurance department amounting to $1, 
670,165 was mostly invested in school, 
city, county, and state bonds. It is 
obvious that there is a large financial in- 
terest, and this is worth considering 
when we seek an answer to the ques- 
tion how such an order can draw and 
keep so many members. A large part of 
the interest is interest in money. 

'The Supreme Lodge, Knights of 
Pythias, with its membership of Knights, 
Esquires and Pages, its Grand and Sub- 
ordinate Lodges, and the two great de- 
partments — the Insurance Department 
and the Military Department — is a cor- 
poration existing by virtue of a charter 
granted to it by the Congress of the 
United States." 

Appealing to the desire to leave money 
to the family, and to fondness 'for mil- 
itary display, the order has two means 
of attaching: to itself the class of men 
mclmed to jom secret orders and to 
seek this kind of insurance. 


In the Revised version, the thirteenth 
verse of the twenty sixth chapter of 
Leviticus contains the words : 'T will 
destroy your high places and cut down 
your sun-images." Refering to such 
things as God threatened to destroy, 
Masonry says : "Our ancient brethren 
woishiped on the highest hills," and it 
associates with this choice of "high 
places" the locating of lodges in upper 
rooms. Thus does it seem wantonly to 
identify itself with the Sun cult, and to 
recognize its affiliation with Sabaism or 
Astronomical Paganism. To Sun-wor- 
ship belong orientation and circumam- 
bulation. Into this superstitious round 
are drawn men from the church, as were 
men from the Congregation of Israel. 
For his alien wives Solomon built high 
places, and Israel repeatedly incurred the 
guilt which, in high places, is still per- 
petuated. Well would it be to remember 
how of old it was abhorred, and not to 
forget who has said 'T will destroy your 
high places and cut down your Sun- 


A writer on Snobbery says in the 
Saturday Evenincr Fo,y^: ''It is. an honor- 
able human ambition to seek distinction 
by deeds well done ; it is the commonest 
weakness of American snobs to attempt 
to sieze honor through distinctions that 
mean nothing. Men everywhere love ti- 
tles ; in the older civilization the distribu- 
tion of titles and honors is a government 
function ; Europe knows the vanity of 
the average man and utilizes the title 
as a means of securing profits and pay- 
ing debts. Men will risk their lives for 
a ribbon and a cross worth five dollars; 
titles are conferred on men for services 



October, 1910. 

done which cost the government nothing 
and the recipient much, and these tinsel 
distinctions make him and his iforever 
loyal and grateful bulwarks of dynasties. 

The father of the Republic, with fool- 
ish austerity, condemned titles and ran 
counter to human nature; but the com- 
mion snob of America was not to be 
foiled by any foolish republican theor- 
ies. He loves titles, and gets them by 
hook or crook. Every year state gov- 
ernors add at least a thousand generals 
and colonels to our stock of titles; and 
once a general or colonel, always one. 
Secret societies have titles too numer- 
ous to mention to confer on their mem- 
bers, titles worn with a solemnity that 
an archbishop or a field marshal might 
envy. It is a peculiar or eccentric soci- 
ety which has not a military degree, each 
member of which has a title, a sword, 
a uniform and feathered hat ; and the 
small snob, be he motorman or bar- 
tender,, lawyer or merchant, who will 
not unbend to you and warm' to you 
when you hail him as captain or colonel 
is the exception. The existence all over 
the country of sham soldiers, bogus 
brigadiers, and all manner of comic di- 
gnitaries, only shows how widespread is 

not likely, to be out of place in a school 
meant to teach Christ and His doctrines 
and His book. 


The juvenile secret orders that have 
infested high schools in recent years have 
been found so intolerable that school fac- 
ulties and school boards, with all school 
authorities concerned, have combined to 
eradicate the evil. In some common- 
wealths, state legislatures have found it 
necessary to enact protective laws pro- 
hibiting the injurious aggression upon 
public schools of the destructive secret 
system. The reform has cost fighting, 
but victory has on the whole been in 
favor of the interests of public and pop- 
ular education. 

Weeded out of the public school, the 
same thing has taken root in the Sunday- 
school. The exemplar of the school 
maintained for Christ becomes the half 
fabulous hero of savage battles fought 
with spears and arrows in the ruder 
days of Britain. Each Castle has a Mer- 
lin, and the associations seem liable, if 


This meeting was held last evening,. 
September 13, in The Moody Church, 
corner La Salle and West Chicago 

The opening prayer was made by Dr. 
W^m. Evans, and trustee Judge McKen- 
zie Cleland led the audience in repeat- 
ing the 23rd Psalm. Mr. J. H. Hunter^ 
director of the Evening Department, 
made an address. This department en- 
rolled 565 persons during the year, re- 
presenting 120 churches in Chicago and 

The president of the Board of Trust- 
ees, Mr. Henry P. Crowell, made an 
address after which the Dean of the 
Institute, Dr. James M. Gray,read the an- 
nual report, from which the following im- 
portant facts were gleaned: 396 men 
and 255 women were enrolled during the 
year, reaching the highest point numer- 
ically in the history of the Istitute. 91 
students completed the two years course 
and received diplomas. The sudents re- 
presented 42 different denominations, 
came from 39 different States and 22 
foreign countries, speaking 17 languages. 

Of those leaving during the year over 
30 have gone to colleges and theological 
seminaries, 40 to pastorates, and many 
others have employment as evangelists^ 
evangelistic singers, pastor's assistants^ 
Y. M. C. A. secretaries, etc. 

Two Gospel wagons were used dur- 
ing the last summer and a noonday meet- 
ing was held four days each week op- 
posite the city Hall. A vast amount of 
rescue and other mission work was done 
by the men. The women held many 
meetings in factories, homes, and else- 
where, reporting more than 800 con- 

The missionary department largely 
increased its equipment, and the music 
department answered 295 calls for evan- 
gelistic singers for special revival meet- 

A new men's dormitory was erected' 
during the year at a cost of $80,000 and 
a Heating, Lighting and Power Plant 

October, 1910. 



was installed at a cost of $50,000, all 
of which is paid. A women's dormitory 
to cost $200,000 is in course of erec- 
tion, one half of which is in hand or 

The report of the business manager, 
Mr. A. F. Gaylord shows a budget for 
the year of $165, 619.18, and a deficit 
on current expenses of $2,859.15, with 
a further liability of $9,459.40 for new 
furnishings, and realties added during 
the year. 

hopefully as providing a feeder for the 
Blue Lodge, which cannot lawfully men- 
tion Christ's name but will not black- 
ball candidates delivered up by the 
Christian Association. 


We are not fully advised of the nature 
of the Boy Scout movement, but know 
that membership involves taking an oath. 
This alone would appear to affiliate it 
with the secret society movement which 
is, we fear, seriously threatening Sun- 
day schools and Young Men's Christian 
Associations. Fortunately, the public 
schools have been able to cast out the 
nuisance and are already largely deliv- 
ered from what practically proved itself 
an evil too great to be endurable. 

In England, since the year 1892, boys 
have been enrolled as Scouts to the 
number of four hundred thousand. 
There is now an attempt to have a bill 
passed incorporating the Boy Scouts of 
America. They appear to be under the 
patronage of the Young Men's Christian 
Association. The claim is made that no 
militarv idea connected with the scout 
movement, and that its simple object is 
forming the habit of service. 

Near Silver Bay, Lake George, N. Y., 
a mountain camp was this summer in 
charge of a representative of the West 
Side Branch of the Y. M. C. A. of New 
York city. There were twenty groups 
in camp, each group coming from a dif- 
ferent city. The camp was like an In- 
dian camp. There was no cook, and 
no mess tent ; every group cooked its 
meals at its own tepee, and fires lighted 
in the Indian way by rubbing sticks. 
Hymns were sung to music adapted from 
Indian tunes, and accompanied on In- 
dian drums. Stories from the Bible 
told by a single narrator, after the fash- 
ion of Indian legends. We incline to 
think that a Masonic element in the 
Y. M. C. A. may regard this movement 


(From the Friends Intelligencer of 

An effort is being made to organize a 
national organization to be called the 
Boy Scouts of America. The Spring- 
field Republican tells us that several pro- 
minent business men and philanthropists 
have become interested in the move- 
ment. An organization similar to this 
exsists in England, and while it has 
good features, it is the testimony of 
Friends there that it ^s in the main a 
training for war. Those opposed to 
anything that w^ill increase the military 
spirit w^ould do well, therefore, to use 
their influence against any attempt to in- 
troduce this new" organization into our 


Since the Connecticut lodges of the 
Ancient Order of United Workmen 
separated from the Massachusetts 
grand lodge, the brothers have been 
unable to come to terms v^ith regard to 
funds which the Connecticut fraternity 
has claimed and the Massachusetts 
body has continued to withhold. The 
Connecticut grand lodge brought legal 
preceedings to secure an equitable ac- 
counting. In June 1910, the Supreme 
court of the commonwealth of Con- 
necticut handed down the decision that 
the Massachusetts grand lodge of the 
A. O. U. W. must pay to the Connecti- 
cut brothers the sum of $16,534.69, to- 
gether with interest from Nov. 1, 1901. 
This looks like enough to pay for a 
good many yards of ribbon and apron 

Galena, Kan., Dec. 24. — ^A wagonload 
of beer, whiskey, and other liquors, seized 
in a raid on the club rooms of a fratern- 
ity order, was stolen from the city jail 
early by unknown persons. 

180 CHRISTIAN CYNOSURE. October, 1910. 


ji^ational Cfjris^tian M^^otiation 

General Officei's: Board of Directors: 

President — Rev. C. A. Blanchard, D. D. Rev. B. E. Berg-esen Rev. C. A. Blanchard, 

Vice-President — Rev. J. Groen. Rev. Robert Clarke Rev B. H. Einink 

Recording Secretary — Mrs. N. E. Kellogg-. Mr. J. M. Hitchcock Rev. Samuel H. Swartz 

Mr. Ezra A. Cook Rev. E. Breen 

General Sec'y and Treas.— Rev. W. B. Rose Rev. E. B. Stewart. 

Wm. I. Phillips, Chicago, 850 W.Madison St. Mr. George Windle 

Chicago, June 23, 1910. 
Rev. Wm. A. Sunday, 

Dear Brother: — 

A number of times I have been inquired of as to your personal atti- 
tude toward the Secret Orders, or the system of organized secrecy. 

My information has been so imperfect that I have not felt much con- 
fidence in expressing an opinion as to your attitude. 

Will you kindly favor me with at least a brief statement of your posi- 
tion, stating whether it is the result of careful investigation of the tenets 
and practices of the Orders, or simply of general observation. 

Yours in the interest of Truth and Righteousness, 

Chas. G. Sterling. 

Everett, Wash., June 28, 1910. 
Mr. C. G. Sterling, 

850 West Madison St., 
Chicago, 111. 

Dear Sir: — 

I have your letter of the 23rd and am at a loss to understand why you 
seek the information asked for, or why it is essential that you should have 
knowledge as to my views concerning secret orders. However, I might say 
this, in reply: 

I have never opposed any secret societies, I have always boosted them. 
Everywhere we go the warmest support and aid we receive comes from the 
various lodges, especially the Woodmen, the Masons, Oddfellows, Knights 
of Pythias, Knights Templars and Tribe of Ben Hur, and I have been pri- 
vileged of the "Lord to lead more members of secret orders to God than any 
other man in evang'elistic work today. In one town this season I saw 125 
members of the Knights of Pythias and Knig'hts Templar walk down the 
aisle in a body and take their stand for God. 

.Very truly yours, 

, W.- A. Sunday. 

October, 1910. 



The. New York Advocate quotes ap- 
provingly the following: 

"Many who are received into churches 
hastily, to swell the accessions, prove on- 
ly figureheads. They may, like the mis- 
placed cipher, actually subtract from the 
working units of the congregation. * * * 
The size of some congregations is the 
very evidence of their weakness. * * * 
We have many congregations which 
would be stronger if they were smaller. 
In their largeness their spiritual inertia 
is so great that the consecrated energy of 
the few faithful ones is unable to over- 
come it." 

Every denomination illustrates the 
foregoing, says Dr. Buckley. 



[Editor's Note: We take from The 
Wcsleyan Methodist of December 12, 1906, 
some extended extracts, which seem to be 
written in good spirit by a personal ob- 
server and to give a fair picture of a Sun- 
da}^ revival.] 

Of all the crop of evangelists who 
have come into prominence the past few 
years none, I suppose, is at present more 
noted — • or notorious — throughout the 
middle west than William A. Sunday, 
known to his admirers familiarly as Billy 
ist have heard him, and others who have 
heard of him, would like to hear more. 

I heard of him first at Marshall, Minn., 
where he had just finished a revival 
which, it was alleged, had resulted in 
hundreds of conversions. My informa- 
tion came through a copy of a Marshall 
paper handed me by a friend, and that 
the skeptical and gainsaying might not 
scoff at these statistics a complete list 
of the converts was given by name. It 
was inspiring, and not less so were the 
virile statements of old fashioned, ortho- 
dox doctrine and the fearless, scathing 
denunciations of popular modern sins, 
which the same paper was filled with 
as representative quotations from the 
sermons which had produced these re- 
sults. My heart warmed to Brother 
Sunday. I wished he might come into 
our region to hold a meeting. Well he 
came. It was at Rochester, Minn., last 
winter. Sundrv derogatorv estimates of 
the evangelist and his work had before 

this come to me but I attributed these 
to the prejudice of undue conservatism 
and I went to the meeting wholly pre- 
possessed in his favor. The meetings 
had been going a week and this week 
had been enough to demonstrate that 
whatever might be his other qualities he 
possessed in a marked degree the facultv- 
of getting in the lime light of publicity. 
Every body was talking about Sunday. 
The town w^as clearly stirred up. There 
was no problem of the ''unchurched mas- 
ses," the masses were at church for once 
anyhow. Some fifteen or twenty minutes 
at the beginning of each meeting were 
given to singing. In this the audience 
were led by a big choir. A democratic 
institution was that choir, everybody 
who could sing, and everyone who 
couldn't sing but thought he could — all 
were invited to join the choir, and to 
the number of some hundreds embraced 
the opportunity. Voices that were wont 
in prayer-meeting to hymn the high 
praises of God, and voices accustomed 
only to daily strains of rag time united 
to help along the meeting in his cosmo- 
politan choir and then too, there was a 
band, or orchestra, or whatever you 
might call it which reminded one of the 
aggregation of Nebuchadnezzar in Da- 
niel with its varied instruments. I was 
told the dance halls and rinks had been 
robbed of their musicians to man this 
orchestra. And nothing strange, for hall 
and rink were empty and deserted ; their 
patrons w^ere all at the meetings ; and 
how better could their musicians em- 
ploy the forced vacation than in helping 
to advance the kingdom of God with 
their fiddles and trombones. 

Promptlv at the hour announced ]\Ir. 
Sunday appeared on the platform to 
preach. A few minutes sufficed to reveal 
the secret of his reputation. He has 
all the elements of the popular orator in 
a marked degree. With a superficial 
education, his frequent incursions into 
the field of science and philosophy are 
marked by such absurd crudities and 
inaccuracies, that I wonder thev do not 
often subject him to ridicule from re- 
porters and others, but with it all is 
joined the brilliant faculty of impress- 
ing the crowd with a sense of the pro- 
foundcst learnino- and wisdom. What 



October, 1910. 

a politician he would have made. His 
text was ''Why call y& me Lord, Lord, 
and do not the things that I say." And 
no preacher ever used this text to hew 
closer to the line of radical truth. Danc- 
ers, card players, theater goers, Sabbath 
.breakers, the whole brood of worldly 
hypocritical church members were held 
up to scorn and ridicule. Sarcasm, in- 
vective, logic, all clothed in powerful 
eloquence, were employed to exhibit these 
people in the light they deserve as the 
worst enemies of the cross of Christ. It 
was enough to stir the blood like a 
trumpet blast. Still, it was no idealistic, 
impossible type of religion he was hold- 
ing up, the evangelist hastened to explain. 
He was no Pharisaical perfectionist, he 
would have you know. Everyone had 
a weak spot and was bound to show it. 
''Now mine is my temper," he cried, 
"and I want you to know it here so you 
can avoid trouble that other people have 
got into by not knowing it." Then, as 
an instance, he went on to relate how 
a while before in a certain town he had 
sought to deal with an ungodly citizen 
at the earnest appeal of the latter's wife. 
The citizen was found in his place of 
business behind a desk in a depot, and 
on being accosted by Mr, Sunday forth- 
with broke into a torrent of abuse and 
vile epithets, whereupon the doughty 
man of God "peeled" his coat and chal- 
lenged the son of Belial out on the plat- 
form, promising to wipe up the same 
with his carcass if he did so. "And 
now" roared he, "I want you to know 
that is what may happen to some of you 
if you provoke my temper too far. I 
shall try to control it, but it is my weak 
spot, and there are some things I won't 
stand. We all have a weak spot and 
the Lord knows it." Then he turned 
again to his castigation of inconsistent 
Christians. "Now go home," he con- 
cluded, "and let that soak in." Several 
open faced and open hearted young la- 
dies declared that in the light of that ser- 
mon they would never attend another 
dance. A frivolous damsel near by re- 
joined that with her it was different; 
dancing was her weak spot, and for her 
part she failed to see whv it was worse 
for ordinary mortals with a weak spot 
that wav to dance than it was for a 

preacher to engage in a vulgar row or 
knockdown because it was his weak spot. 
There had been no call for decisions 
before this time, but in a night or two, 
with the tide of interest and enthusiasni 
steadily rising, the evangelist detected 
the psychological moment and the call 
was made. And when at the sound ot 
the sackbut and psaltery the mighty 
choir led the vast congregation in a 
triumphant invitation hymn, and Mr. 
Sunday mounted a chair and shouted 
stirring exhortations to the people, there 
was something doing. Strictly. Turning to 
God, in the eyes of the evangelist is no 
mournful process involving sighs and 
tears, but rather a militant, heroic act 
whose appropriate setting is only song 
and gladness, in fact, the car of salva- 
tion is a band wagon, and all and sundry 
were urged to get aboard. And many a 
one did so. Backslidden professor, im- 
pressionable yovith, and hardened sinnirs 
embraced the opportunity to turn to God, 
by going up and shaking hands with the 
preacher and sitting in the front seat 
vacated for the occasion. Now and 
then, as some well known character 
joined the procession to the front, some- 
one would shout his name, others would 
take it up and a wave of cheering and 
hand clapping announced the victory and 
impressed on all a sense of the heroism 
of getting religion. One of the converts 
told me he would have got it long ago 
had he known it was so easy. When 
all had responded who would, a brief 
prayer by a minister present closed the 
service. Something over fifty, if I re- 
member, had been enclosed by the first 
drawing of the gospel net, and it was 
cast regularly from this on with the 
same attendant circumstances and the 
same results until considerably over a 
thousand converts weie recorded. In 
terest and enthusiasm increased from 
night to night. Sunday stock rose with 
the tide until at the close he was a hero 
of magnificent proportions, whom few 
indeed had the temerity to criticise. The 
carping detractors of the earlier part of 
the meeting were awed into silence or 
acquiescence. The last dav was like a 
Roman triumph. Spectacular ceremo- 
nies and demonstrations made it a time 
never to be forgotten. The statistics 

October, 1910. 



were glorious. The report of the com- 
mittee showed that the financial end of 
the enterprise had been a success. All 
the heavy expenses were fully met. The 
last day's free-will offerings were to be 
the evangelist's sole pecuniary reward. 
And the result showed that his faith was 
not misplaced. It took four figures to 
represent his emoluments for the three 
weeks. And thus another advantage of 
this style of evangelism appears : it pays. 
''What do you think of it?" said a jubi- 
lant Methodist preacher to me, as we 
passed out on one of the closing nights 
of the meeting. "I'll wait a year before 
giving you my answer." I replied. "O 
you're a pessimist," he enjoined. "These 
meetings are great. They mark an 
epoch." I was too cowed by the univer- 
sal sentiment to say any more. 

Nine months have passed. The other 
day I asked a shrewd young business 
man what had been the verdict of time 
on the Sunday revival in Rochester. 
"''Well," he replied, "many of course of 
the more fickle have gone back ; but a 
goodly proportion are standing firm." 
He himself is one of the converts who 
are standing firm. He plays ball on 
Sunday and indulges in other trifling 
irregularities for a Christian, but then 
like brother Sunday he is no Pharisee. 
It is his weak spot. Another brother 
of nature years and established experi- 
ence, when asked the same question, ad- 
mitted with sadness that he in connec- 
tion with others had been disappointed 
at the permanent results of the revival. 
They were comparatively small, although 
he did not like to estimate the propor- 
tion of faithful converts. "One in ten?" 
I ventured. "Well I doubt it," he re- 
plied. "But then you know," he added, 
^'even that would be quite a number." 
He had been an ardent admirer of Mr. 
Sunday and he shrank from disloyalty 
to his hero. A third brother, a religion- 
ist of the old fashioned type, was less 
conservative and more outspoken. "The 
Sunday revival," said he, "was a curse. 
Of all the multitude of so called con- 
verts I know less than ten who have 
«ver given evidence of real conversion. 
And ten years will not suffice to erase 
from the people's minds the false ideas 
of what constitute religion and conver- 

sion which they received at that meeting. 
Billy Sunday was a gold brick." He, 
too, was something of a pessimist. 

As for my own opinion my year is 
not yet up. 



[We present to our readers notes of the 
address of President Charles A. Blanchard, 
Wheaton College, Wheaton, Illinois, deliv- 
ered August 9th 1910 in the National Re- 
form Auditorium, McDonald Island, We- 
nona, Indiana. Editor.] 

Ladies and Gentlemen : 

You will observe that my subject is 
plural. It speaks not of "an enemy" or 
of "the enemy" but of "enemies." There 
is an evident reason for this. The ene- 
mies of the Republic are many, not one 
or two, or even a few. This being true 
it behooves the friends of our country 
to know who these foes are and what 
efforts they are making to destroy this 
fair structure which has been reared at 
cost of so many tears, so much blood and 
treasure. Marion Lawrence has said that 
"No one but God can make a flower 
but that any one can destroy a flower." 
It required the long and arduous labors 
of wise, self-sacrifing, patriotic men and 
women to build our nation but careless, 
foolish, negligent, lazy men can in a 
short time bring it to complete and final 

We may not stay to attempt a full 
enumeration, let us name a few of these 
forces which left to work their will, are 
sure to topple our country into ruin. 
There is Sabbath breaking with its cor- 
porate greed on the one hand and its 
pleasure loving individuals on the other 
joining hands to rob the poor man of 
his only vacation. Lawless corporations 
make our legislatures and courts objects 
of public contempt when they are not 
causes of alarm. The trade in strong 
drink with its daily list of murders and 
suicides is another of these foes which 
threatens every home and every interest 
of societv. 



October, 1910. 

Fundamental Dangers are Worst. 

It is not strange that the great evils 
of society are hidden. It would be re- 
markable if they were not. Strategy is a 
prime element in the art of war. An 
ambuscade is always more to be dreaded 
than an open attack. The most dan- 
gerous enemies of the Republic are by 
many not considered enemies at all. 
They are even thought to be friends. 
I speak of the secret orders which vam- 
pyre like are sucking the life blood of 
the nation while the people sleep. Satan 
disguises himself as an angel of light 
and it has always been an important part 
of the work of those who would save 
individuals, communities, or nations from 
destruction to unmask the batteries which 
had been prepared for their slaughter. 

Secret orders are religious. They ap- 
peal to that religious instinct which is 
one of the most fundamental elements in 
the nature of men. These orders are 
not Christian. In their creeds, their ob- 
ligations and their moral teachings they 
are deistic not Christian. Christianity 
is the only force which has proved it- 
self able to produce holy lives. An un- 
holy man or nation is a doomed man 
or nation. Sin is a poison in the blood 
of moral persons which if allowed to 
work itself out always causes death, 

As men and cities become full of lod- 
ges all the blessed influences of the Chris- 
tian faith are checked. The church is 
neglected. The Bible is set aside. The 
Sabbath is profaned. The home is dis- 
honored. Divorces increase. The liquor 
trade gains power — in a word, every evil 
influence in society is strengthened and 
every sanctifying force is crippled if 
not destroyed. 

The religious ceremonies of the lod- 
ges are one of their most evil features. 
A' religion which ignores or excludes 
Jesus Christ makes men false, licentious, 
cruel, devilish in their lives. But all 
national excellence grows out of faith 
in Christ and the practice of those vir- 
tues which he taught and illustrated in 
his life. 

The professions of the secret orders 
are good enough. It is the practices 
which make the trouble. The obliga- 
tions to partial charity, partial chastity, 
partial honesty and partial humanity all 

tend to unsettle the verv foundations of 
society. The oaths to blind and life long 
obedience tend to produce not freemen 
but slaves. The bloody penalties call for 
murder and in many instances have 
caused it. 

Nations cannot be half slave and half 
free. Neither can they be half Chris- 
tian and half heathen. There is a per- 
petual tendency to unity. We may be 
one or the other, but we cannot be both. 
It will be Lodge or Church, Christ or 
Satan, the Republic or its enemies. We 
are to choose and the issues are for 


I want to say, I think sometimes we 
do not make severe enough protest. 
We don't make our protest clear 
enough and full enough. 

Some years ago there was a Court 
House to be erected in Bellefontaine, 
Ohio. They agreed to build a Court 
House costing one hundred twenty- 
five thousand dollars. The time came 
when the corner stone was to be laid^ 
and there came from Springfield, Day- 
ton and other towns the secret society 
representatives to have a good time 
laying that corner stone. 

My father lived about ten miles from 
there, and he^ with an old farmer by 
the name of Stewart, got together and 
framed a protest. I think there were 
seven reasons given, why the Masons 
should not be allowed to lay the corner 
stone of that Court House. They were 
sound reasons and were backed up alsa 
by Scripture. 

On the day the Court House corner 
stone was to be laid my father and old 
Mr. Stewart went down to Bellefon- 
taine. The lodges had gathered, and 
were parading around town with their 
drums and fifes ; at two o'clock in the 
afternoon, when the corner stone was 
to be laid they gathered around in a 
perfect 'swarm, but just as they were 
about to begin the work, my father 
arose and said : — "Gentlemen, I am a 
tax payer in this county, and have been 
for many years, and I have a right to 
be here. This is a public building to 
be erected by public money, I have paid 

October, 1910. 



tny share of it, and expect to pay the 
rest as my taxes become due, and I 
have a word to say." Everyone was 
still. "Gentlemen, I don't believe you 
have any right to lay this corner stone. 
It belongs to the people of Logan 
County, not to a set of lodge people 
from Sandusky. Now I have a paper 
here that I want to read to you." He 
took his little paper and he read off his 
seven reasons that were written there- 
on, to these men. He read them, and 
then he said, "I cannot stop these parties 
■ here but I want to ask that you put that 
paper of mine down in that corner stone, 
when you put your things in." 

It lies there today, — twentyfive years 
ago since it was put in there, — and it will 
lie there until that old court house shall 
rot down and when it is taken away and 
anohter put in its place, there will come 
out that protest written by these two 
men, and it will be a testimony against 
the iniquity of a lodge coming on a pub- 
lic occasion and laying the corner stone 
of a Court House. It will be a living 
protest to the generations to come that 
the Lodge had no right to lay the corner 
stone of a public building of that kind. 
And I believe if Christian people would 
take that kind of a plan when it comes 
to layng corner stones — if they would as- 
sert their rights and make their protest 
against a thing of that kind, these secret 
societies would begin to be ashamed. 

On the Fundamentals. 

It is said by one of the advocates of 
secret orders present here, that there are 
certain fundamentals in the army of se- 
crecy, and one of them is that they be- 
lieve in God, and the object of the or- 
ganization is to be true to God. 

I want them to answer this question, or 
explain this point in Scripture : ''He that 
hath not the Son, hath not the Father." 
How can you be under allegiance to God, 
and deny His Son, Jesus Christ? The 
Bible says, "He that hath not the Son, 
hath not the Father." Now they are 
relying he says on a great fundamental 
that God is taught and believed in; but 
the Ciod of the Bible says that you can- 
not have God without Christ; no recog- 
nition of God without Christ. God does 
not acknowledge such homage. The only 
way to come to God is to come through 

Christ, and if you deny the Christ, you 
deny God. So that fundamental principle 
of the lodge falls by its own weight. Be- 
cause there is no recognition of God, I 
say absolutely God does not acknowledge 
the recognition, except through Jesus 
Christ; the only name given under hea- 
ven among men whereby you an be saved, 
is the name of Jesus Christ. When you 
do not acknowledge that, God does not 
know anything about you. It is only 
those who come to God through Jesus 
Christ that He will recognize. 


Held under the Auspices of the National 

Reform Association, Park Street 

Church, Boston, October 2, 1910. 

The Association seeks such an amend- 
ment to our^ National Constitution a^ 
will suitably acknowledge Almighty God 
as the Source of all Authority, the Lord 
Jesus Christ as the Ruler of Nations, 
the Bible as the Fountain of all Law, 
and the True Christian Religion as the 
Nation's Life. 

Among the topics considered are : 
"The Moral Character and Accountabil- 
ity of Nations." "Civil Government Or- 
dained of God for the Moral and Re- 
ligious Uplift of the People." "The 
Roman Catholic Hierarchy in America 
the Deadly Foe of our Civil Liberty and 
of True Religion." "Christ the Official 
Head of the Executive, Legislative and 
Judicial Departments of Government." 
"The Holy Roman Empire — the Neme- 
sis of History." "The need of a Na- 
tional Sabbatli Law, Making Interstate 
Commerce Unlawful, and Giving an Es- 
top to the U. S. Mail Service, on the 
Lord's Day." "The Complicity of Chris- 
tian Citizens in our Nation's Divorce 
Criminality, as Legislator Enacting Un- 
scriptural Statutes, as Judge Administer- 
ing the Laws that Contravene God's Holy 
Word, and as Clergyman Remarrying 
the Guilty Divorcees. " "The Secular 
Constitution of the United States, our 
Nation's Collossal Rebellion Against the 
Reigning Mediator and its Destructive 
Crime Against the Whole People." Dis- 
cussion : "Is the Christian Citizen Dis- 
loyal to Christ the Kingf in Swearin* 
Allegiance to our Secular National Con- 
stitution ?" 



October, 1910. 


Rev. J. M. Foster, D. D. of Boston is 
one of the few great men in the King- 
dom of God today who realizes the im- 
portance of seizing the opportunity for 
testifying upon the great moral ques- 
tions of the hour. 

He realizes the Spiritual conflict be- 
ing waged and as a God-appointed Leader 
is quick to respond to opportunity. This 
was illustrated at the meeting this sum- 
mer of the National Educational As- 
sociation, with its six thousand delegates 
considering the college Fraternity ques- 
tion. The College secret society was 
being strongly championed by President 
Faunce, of Brown University, when the 
chairman of the Association said, ''Is 
there anyone here, not a member of the 
Educational Association, who wishes to 
say something?" Dr. Foster then arose 
and said: "I am a Minister of the Re- 
formed Presbyterian Church, We have 
a College at Beaver Falls, Pa., Geneva 
College by name. No fraternities are 
allowed in our College, as no secret 
lodge members are allowed in our Com- 

''Our College excludes secret frater- 
nities, first because they are essentially 
selfish. They cultivate the clanish spirit 
and seperate the student body into cliques. 
They atrophy the College spirit, whereas 
that spirit should be cultivated. 

Second, because they are secret and 
so opposed to the principal of our Lord, 
who said; 'T ever spake openly. In se- 
cret have I said nothing." You could 
not conceive of the boy Jesus joining a 
College fraternity and swicaring with 
his hand upon his heart, that he would 
ever conceal and never reveal what was 
said and done in the fraternity meet- 
ings. Third, because they prepare the 
student for joining the more objection- 
able orders of Masons, Oddfellows, &c., 
after leaving college. 

The Dean of Decater College, Illinois, 
arose to say, that the views of the last 
speaker were too narrow. After the meet- 
ing adjourned, the President of Missis- 
sippi University, came to Dr. Foster and 
said : 'T want to take you. Dr. Foster, by 
the hand. I am in perfect accord with 
what you say !" As this latter President 
and Dr. Foster were going out of the 

door, they spoke to President Hyde, of 
Bowdoin College, and asked: "Could 
not the fraternity and non-fraternity 
student be brought together by abolish- 
ing secrecy in the fraternities?" He 
said "I do not see any necessity. Se- 
crecy is not objectionable. You have 
secrecy in your home." "No." said Dr. 
Foster, "that is privacy, privacy and se- 
crecy differ widely." "I admit that," 
said Dr. Hyde, "but the secrecy in these 
fraternities is entirely unimportant. 
There is nothing to it. It is only the 
dust in the balance." 

How easy then it would be, said Dr. 
Foster to brush off the dust and have 
done with it. 

President Hyde hastened over to the 
meeting of the General Counsel. 

President Faunce of Brown Univer- 
sity, champion of the College frater- 
nities, told of their power, which said 
he includes 2,000,000 of the countries 
finest men, which are moulding the 
minds and ideals of thousands of young 
men. To show one phase of the frater- 
nities powers he declared that the fra- 
ternity house was becoming the College 
dormitory's keen rival. He said the 
Michigan fraternities controll $500,000 
worth of property, and at Colombia 
$1,000,000 worth. 

Strangely enough he scored the 
"Pledgings" of high school boys, whom 
he said were only children and wholly 
unfit to be elected to a Fraternity to 
which they should give life-long devo- 

One of the first necessities of our life 
is that we should grow upward like men, 
and not sink downward like beasts.- — 

A little girl was asked the meaning of 
the word "happy." She said: "It is to 
feel like you wanted to give all your 
playthings to your little sister." — Se- 

Love is a many-sided sacrifice. It 
means thoughtf ulness for others ; it means 
putting their good before self-gratifica- 
tion. Love is impulse, no doubt, but 
ttrue love is impulse wisely directed. 
— H. R. Haweis 

October, 1910. 





It is fair to ask whether the fashion 
of taking the first day of the week for 
all sorts of anniversaries leaves to the 
pulpit all the freedom which the best 
fulfilment of its purposes requires. What 
with Children's Day, Bible Day, Me- 
morial Sunday, Oddfellows Sunday, and 
so on, the pastor to whom many of them 
come is almost entangled in a new and 
growing ritualistic maze. The presump- 
tion is that some of the suggestions of 
anniversary or appointed days are help- 
ful ; that fresh interest stirs hearts that 
attend to the word spoken; that the 
eloquence of circumstance emphasizes that 
of speech. ''True eloquence, indeed," 
says Webster, ''does not consist in speech. 
It cannot be brought from far. Labor 
and learning may toil for it, but they 
will toil in vain. Words and phrases 
may be marshalled in every way — they 
cannot compass it. It must exist in 
the man, in the subject, and in the oc- 
casion." But unless the occasion be 
inspiriting it can hardly infuse true 
eloquence into the man. If the subject 
is not one to which eloquence is nat- 
urally fitted, and if the occasion is a 
public showing off of regalia suggestive 
of second rate insurance and of dances 
and farcical initiations, the man cannot 
be asked to be eloquent. If these fail 
to help the pulpit they may be in dan- 
ger of becoming incumbrances or in- 
terferances to be deprecated. So long 
as special days are rare they may have 
power to increase attendance and sharpen 
attention, but rigidity without force may 
seem to be left if uncommonness itself 
becomes common. The Springfield Re- 
pulkan of June 30 had this editorial 
paragraph concerning a newly proposed 

Of course it was to have been expected 
that some sentimentalist or seeker after 
notoriety, now that so many people have 
indorsed "Mothers' day," should demand 
recognition for "fathers' day." A minister 
in Spokane, Wash., has seized the obvious 
opening, and hopes and believes that the 
movement for a recognition of the two 
heads of the family will spread and become 

inclusive. The number of folks among the 
population of the United States who senti- 
mentalize for their own glorification and 
social elevation, whether through the so- 
called patriotic societies or the fraternal or- 
ganizations, are truly many and growing. 
We are becoming a nation of "jiners," and 
the more organizations that can be devised, 
whether wise or unwise, the better a lot 
of us are pleased. Of course "the founders" 
of every such thing expect to immortalize 
themselves. It is not easy or profitable or 
desirable to quarrel with this spirit, which 
embodies much friendly good fellowship, 
but the tommyrot of "mothers' day" and 
"fathers' day," to be followed by "uncles' 
day" and "aunts' day" and "babies' day,"* 
and whatnot, gets on the nerves of the 
judicious. With all our gettings, whatever 
they may be, let great effort be made to 
preserve that plain common sense which 
is what makes life best worth living. Many 
people ought to be on their knees praying 
for a saving sense of humor which would 
serve to steady and to guide the mushy 
sentiment that so easily overwhelms them. 


That reckless running of Fraternal 
Insurance which has caused multitudes 
of wrecks, has now received a powerful 
check which will either make the life 
trip safer or else send the equipment 
to the scrap heap. About the mid- 
dle of June the National Associa- 
tion of Insurance Commissioners 
met in New York City, where all fra- 
ternalists present agreed to a tentative 
bill for the regulation of fraternal in- 
surance. The need of regulation is made 
the more obvious, if possible, by the 
nine billions of dollars worth of insu- 
rance of this kind now outstanding, 
a large percentage of which can prob- 
ably never be paid. 

The mortality tables of the National 
Fraternal Congress are adopted for all 
societies as the lowest standard ; a higher 
standard can be adopted for its own use 
by any association. It is a safe guess 
that few such cases will appear, or that 
there will be none. However, if for a 
time any cares to build its reserve fimd 
iiore rapidly, and can find some way to 
content it its patrons, this bill leaves the 
way open. 

Annual valuations with publicity will 
begin, Jan. i, 191 2, to show condition- 
to members. Certified valuation dating 
Jan. I, 191 8, will be submitted to the 
insurance department, and thence for- 



October, 1910. 

ward this exibition of affairs will be 
repeated triennially. In each triennial 
period, any deficiency shown must be 
reduced at least 5 per cent. 'Failure to 
accomplish the reduction will permit the 
state insurance department to either 
correct the condition or suppress the 
delinquent society. After the passage 
of this bill, no society can be incorporated 
wdthout providing for stated periodical 
contributions sufficient to meet obliga- 
tions based on National Fraternal Con- 
gress tables of mortality, or on some yet 
higher standard if the society itself 
chooses one, and four per cent is the 
highest interest that can be assumed in 
the calculations. 

Whether this shaky structure of pre- 
tended insurance will survive so much 
reforming is part of the problem. Fewer 
of its patrons will survive the discovery 
of present fallacies in their extreme op- 


If we remember rightly, Theodore 
Ivoosevelt had hardly more than entered 
the lodpfe when he made the address 
about which the Fraternal Monitor was 
enthusiastic enough to say : 

"Theodore Roosevelt has uttered manj'- 
tributes to the memory of his distinguished 
predecessors in office but we have read noth- 
ing finer than his tribute to Washington 
as a Mason, which, for the benefit of those 
who have not read it, may here be quoted 
at length. It forms part of an oration de- 
livered by the ex-President at the one hun- 
dred and fiftieth celebration by the Pennsyl- 
vania Grand Lodge. A. F. & A. M. of the 
apprenticeship of George Washington: 

Tt seems to me that that which this 
country'- needs more than anything else is 
not to preach only, but practice the virtues 
we try to realize through Masonry and to 
show to the memory of the greatest Mason 
that ever lived — Washington — the homage 
of deeds, not merely words. One of the 
things that attracted me so greatly to Ma- 
sonry that I hailed the chance of becoming 
a mason was that it really did live up to 
what we as a government, are pledged to — 
of treating- each man on his merits and as 
a man. When Brother George went into 
a lodge of a fraternity he went into the one 
place in the United States where he stood 
below or above his fellows, according to 
the official position in the lodge. 

He went into the one place in the United 
States where the idea of our government 

was realized as far as it is humanly possible 
for mankind to realize a lofty ideal. And 
I know that you will not only understand 
but sympathize with me when I say that 
great though my pleasure is in meeting you 
here as your guest in this beautiful temple 
and in meeting such a body of men as this 
that I am now addressing, I think my pleas- 
ure would be even greater in going into 
some little lodge where I meet the plain, 
hard-working men — men who work with 
their hands — and meet them on a footing 
of genuine equality, not false equality, de- 
pending on each man to be a decent man 
and fair dealing ]\Iason. 

Masonry should and must make each man 
who conscientiously and understandingly 
takes up his obligations the best type 
of American citizenship, because Masonry 
teaches him his obligations to his fellows 
in a practical fashion. It is a good thing 
to read the Declaration of Independence 
every Fourth of luly; it is a good thing 
to talk of what Washington and his fellow 
did for us. But what counts most is how 
we live up to the lessons that we read or 
-what we speak of. The lesson of brother- 
hood first and foremost is to learn that les- 
son with a full heart on the one hand and 
without a weak head on the other. " 

Perhaps the first impression to be de- 
rived from all this is best indicated by 
the word A'ague. Then as one tries to 
discover what the speaker was thinking 
about — or what he tried to think he was 
thinking about, or thought he would try 
to make his audience think he was think- 
ing about — as one or another assertion 
appears for an instant to emerge from 
the mist and haze, the mind begins to 
seek a reason or foundation. 

What for instance is meant by calling 
a lodge the only place where official posi- 
tion determined standing? How does 
this agree with what has been said just 
before about treating every man on his 
merits and as a man? This principle is 
credited to the U. S. government, and 
Masonry is credited with carrying it in- 
to practical operation ; yet at once we 
are confused by finding that the lodge 
rates men by official position. This may 
be clear to the Monitor, but it is con- 
fusing to the Cynosure. We have seen 
lodge officials ''below" whom we could 
not imagine Washington to have ''stood'*, 
so long- as we thought of each "as a 

Take the first sentence of the second 
paragraph : here the lodge is the "one 
place" again : what kind of place does 
it happen to be this time? Tt is the place 

October, 1910. 



where we find realized the ''idea of our 
government." It is a place — and the 
one place — to realize ''a lofty ideal." 
These are surely lofty words but what 
do they mean? Was the ideal related 
to "official position," or to one's "mentb 
as a man?" And then, was the lodge 
nearer to either idea than the American 
Folk-mote, the town meeting, where any 
citizen could speak and each could 
equally vote? W,^s the lodge better in 
ideals,^ or in carrying out a democratic 
idea, than that church which has been 
credited with helping an early statesman 
to conceive the principles of the Declara- 
tion of Independence or of the Constitu- 
tion? What makes a Masonic lodgt: 
such a "one place," so signally the only 
place enshrining social or political per- 
fection ? 

Try the first sentence of the third 
paragraph : which obligation is it that 
teaches the best type of American cit- 
izenship? Does he refer to the one 
which demands concealment of crimes 
like theft, rape, and adultery — in ca^e 
they are committed by a ]\Iason? Ex- 
ception proves the rule, and the excep- 
tions in the third degree obligation are 
the crimes murder and treason. The 
crimes we have named are not excepted, 
but are shielded by the obligation. Ar- 
son is not murder or treason, as seems 
to have been well recognized by Hart- 
ford lodge when, rather recently, it pun- 
ished the Masonic witness in that Con- 
necticut court which sentenced Brother 
Griswold on his "merits as a man" to 
the State prison. If the witness had 
not incurred lodge punishment, he would 
have observed better the obligation to 
which Mr. Roosevelt must, at least in- 
clusively, refer ; it is not so clear that 
he would better have exhibited "the best 
type of American citizenship." 

The editor oi the Mofiitor has been 
unfortunately restricted in his reading; 
he has much before him in discovery of 
the beauties and excellences of oratory 
and choice literature, if he really has 
"read nothing finer than this tribute," 
with its vague, empty, unreasoning 
thinking, or lack of thinking, and 
its blurred, confusing expression. So 
far as the suggestions are good, they are 
homely and commonplace rather than 

"fine," and so far as they attempt to go 
beyond, they are erratic, erroneous, and 
hollow. The whole quotation reminds 
the reader of a "tale told by an idiot — 
ful of sound and fury, signifying noth- 
ing." What a pity it is, if the lodge 
was the "one place" where Washington 
could best be an. American, and the "one" 
where he would be sure to find the most 
perfect citizens, that it came so near be- 
ing the "one place" where he was not to 
be found. Certainly, when there, he 
invariably "stood below" some "official" 
member's "position." But we do not 
envy the one who attemps the task of 
sho;wing bv evidence that he occupied 
this humble attitude very often. Out- 
side the "one place" where wisdom and 
virtue are fabled to dwell, Washington 
spent most of the time during which he 
won position and fame such as Masonry 
could not confer. 


Wlien an imperfectly informed Mason 
claims that every president has been a 
Mason and that no man could be pres- 
ident who was not one, he shows what 
he thinks of Masonry in politics. Better 
instructed members of the order may 
hope that the time will come when a 
presidential candidate must be a Mason. 
At the latest biennial meeting of the 
Supreme Council of Scottish Rite ]\Ia- 
sonrv .for the Southern Jurisdiction of 
the Ignited States, which was held in 
Washington, Sovereign Grand Com- 
mander Richardson remarked in the 
course of his review of the history of 
the order, that' "there are more members 
of our bodies filling seats in the Senate 
and House of Representatives in Wash- 
iffgton at this time than there were 
members of the rite in several states of 
our jurisdiction which I could name 25 
years ago." 

Probably the Masonic representation 
in Congress does not after all equal that 
hoped for on behalf of the Roman Cath- 
olic Knights of Columbus, namely : "A 
quorum on the floor of the House of 

In connection with the self congratula- 
tion of Masonry, it is in point to ponder 
the words of an experienced Mason who- 



October, 1910. 

had abandoned the order, and who was 
once pastor of Tremont Temple church 
in Boston. 

^'I am free to say that it is my dehb- 
erate opinion that the vicious character 
of Masonry and its guilt concealing and 
barbarous oaths are such, as not only 
to release all from their bonds, but also 
to lay upon them the solemn obligation 
to tear off its covering and expose its 
enormity. I regard it as Satan's master 
piece, a terrible snare to men. It sits 
at this moment as a nightmare on all 
moral energies of our government, and 
utterly paralyzes the arm of justice." 


The Massachusetts S. S. Association 
issues a little quarterh' magazine called 
The Message, and the summer number 
gave important information about the 
Summer School of S. S. Methods at 
Northfield. Along with much that is 
interesting and useful the magazine con- 
tains one signed communication which 
we are sorry to see, although it is ev- 
idently written by a sincere worker and 
in a good spirit. She begins by stating 
the condition which was to be met, say- 
ing : "How to interest and hold the 
older boys is a serious problem with 
which every Sunday school has to con- 
tend. Much has been said and written 
on the subject; many theories have been 
advanced ; and yet the fact remains that 
the majority of boys slip out of Sun- 
day school and away from its influence 
at a comparatively early age. This was 
the condition that confronted our class." 

Difficulties are found here as in every 
good work; and in religious work it is 
always wise to overcome difficulties so 
far as possible by religious means, and 
always by means not inconsistent with 
religion. The method restored to by 
this writer suggests the text : "Wo to 
them that go down to Egypt for help, 
and rely on horses, and trust in chariots 
because they are many, and in horsemen 
because they are very strong." 

She says that "After considerable 
thought, it was deemed advisable to try 
organizing the class into a Castle of the 
Knights of King Arthur, meeting each 
Monday evening. The three degrees. 

Page, Esquire and Knight, with an ap- 
propriate initiation for each, give the 
boys something for which to work. The 
lodge idea of password, handgrasp, and 
regalia, appeals to them." 

In the public school such appeals have 
been responded to with zeal, and educa- 
tors have found the response one to 
which they have been themselves obliged 
to respond with loud remonstrance in 
which legislators have ifelt compelled to 
join. "Kid Frat" responses have been 
sternly silenced in many, cities and in 
some whole commonwealths. 

"It is expected that every boy who is 
identified with the Castle shall be an 
attendant at Sunday school," and if for 
the sake of attending Monday night 
lodge meetings he consents to be at the 
school on Sunday, there is in one view 
a gain. Yet there may not be real gain 
on the whole, if the evils teachers con- 
demn in public schools are duplicated in 
the Sunday school. Besides, this three 
degree business may be a natural pre- 
paration for joining, a few years later, 
some lodge in which He for whom Sun- 
day schools exist, cannot be named. A 
''Message" to the Sunday schools of a 
commonwealth, so full of questionable 
suggestions, does not seem sure to be 
a message for the best future interests 
of the church or the state. 


The undergraduates of the Univer- 
sity of Maine have at length succeeded 
in bringing the president to the point 
of resigning, though at the time of 
writing we do not know the probable 
action of the trustees with reference 
to the resignation. Last winter the 
students struck on account of rules 
made by the president; and just before 
graduating, the senior class threatened 
to leave the chapel if the president 
preached the baccalaureate sermon, 
though they afterward decided to re- 

In a statement made by the president 
himself the case is represented as fol- 
lows. "On account of the publicity 
which has been given to the recent 
unpleasant action on the part of the 
students of the University of Maine, 
I think it is only right that I should 

October, 1910. 



give a plain statement of what has con- 
stituted the poHcy of the president and 
faculty. Our policy has been good 
scholarship, clean athletics, and manly 
character, with as little politics mixed 
therein as is possible in a state univer- 
sity. Supported 'by the will of the 
people of the state, we will not be 
forced to stand by low ideals, either in 
scholarship, morals, or manners. We 
expect the students who come here to 
behave as decent gentlemen should ; 
and if they come with ideas to the con- 
trary, they must find here an institu- 
tion which will educate them along 
these desirable lines. 

"We stand firmly on the basis that 
this is, first of all, an educational in- 
stitution, and everything has been done 
to improve it as such. There is always 
an element to oppose this policy, always 
an element that cries out for snap 
courses and shady athletics, whose 
motto would be "Win at any cost, but 
win." This element will always work 
in the dark, and will insidiously and 
in subtle ways influence any young mind 
which it can reach secretly. There will 
always be an element, too, which stands 
for looseness of morals and, coarseness 
of speech ; and this same element will 
enjoy the destruction of the state and 
private property, and care but little for 
educational ideals." 

Reading between the lines, the in- 
ference is hardly far fetched that the 
trustees of the University of Maine are 
obliged to consider the question whether 
that state institution shall be run by frats 
or by professional educators. Unless 
the faculty has shown peculiarly weak 
practical judgment in seeking to secure 
good scholarship and good conduct, a 
difference between a university and a 
Greek letter society ought not to be hard 
to settle. 

The college fraternity, according to 
Mr. Taft, develops loyalty to one's alma 
mater. It also develops the lungs m 
frats and produces insomnia in person 
living near frat houses. 

One fault-mender is worth twenty 
fault-finders. — Earl M. Pratt. 


Henry Sterling is quoted as saying : 
"The existence of these three artificial 
wrongs, scarcity of employment, low 
wages, monopoly extortion, is respon- 
sible for the existence, not only of the 
trade unions, but of all the other strik- 
ing social phenomena that distress and 
perplex us. That deep poverty which 
breeds ignorance, vice, brutality, crime and 
degradation, is the direct outgrowth of 
these wrongs which we ourselves have 
created. Consumption is one of the pun- 
ishments of poverty. Intemperance with 
all its miser}' is another of its baneful 
fruits. People are not poor because they 
drink but rather drink because they are 

We think that the last sentence over- 
states a truth — or rather understates 
one. That poverty augments to some 
extent the tendency to drink is probably 
true, but that drinking tends to poverty 
cannot but be true. In some degree 
each of these evils aggravates the other. 
The writer classes trade unions with 
"social phenomena that distress and per- 
plex us ;" yet one is left to wonder 
whether if trade unions had omitted the 
secrecy which apes Masonry, they could 
long have justified so well this classifica- 
tion. It may reasonably be doubted 
whether there is anything unavoidable 
in the organization of labor which could 
be distressing' or perplexing to society 
in general. Naturally it should relieve 
distress and clear away perplexity. It 
seems not difiicult to imagine such or- 
ganization of honest and open labor as 
would aid in removing the three artifi- 
cial conditions to which the existence of 
the present unions is attributed. 

And would not this be the natural solu- 
tion of the difficulty? Heretofore dark- 
ness has been antagonized by shadow ; 
it might now be worth wliile to experi- 
ment with light. Perplexed by the three 
things complained of we have been doubly 
perplexed by the interposition of an- 
other wrone likewise "artificial." To 
substitute one natural factor for an ar- 
tificial one would be to begin the solu- 
tion of the perplexing problem. 

It would l)e well to reduce the four 
evils back to three and begin over again 
in a natural instead of artificial and un- 



October, 1910. 

natural way. Labor has no shameful 
reason to hide its head; it has no occa- 
sion to plot in dark corners; it has no 
occasion to distrust open light and pop- 
ular sympathy ; it has no reason for con- 
cealing truth ; it is under no stress that 
compels substituting for an employer's 
rules the dictation of a salaried dele- 
gate. Why then may it not rise out of 
the present condition and share the ad- 
vantages that naturally belong to all? 
Why should it not advance into the 
new light of the twentieth century in- 
stead of lingering in the perplexing shad- 
ows of the tenth? Cleansed from the 
dust O'f burrowing secrecy it could take 
its place and exercise beneficent power 
in the parliament of the world. 


The Boston Journal published, on the 
day when an execution took place, an 
account of the "History and features of 
Chinese murders for which five have 
been sentenced to die." When we re- 
flect that the Chinese Tong— or secret 
society — and the Masonic order over- 
lap by including the same members, and 
that the Chinese Tong member is fam- 
iliar with Masonic death penalties which 
he is not unlikely to take seriously, and 
when we remember how close at hand 
the hatchet man is all the time, and how 
available as an executioner, we cannot 
be blamed for considering the possibility 
of mysterious disappearances or unex- 
plained murders. Masonic language and 
Tong deeds are in accord. 

We repeat the Journal's impressive 
resume of this terrible episode in the 
history of Boston. 

"On Aug. 2, 1907, when the streets of 
Chinatown were crowded, the famous tong 
war, of which today's executions are the 
sequence, broke out with a volley of pro- 
miscuous shooting by a band of armed 

Four Chinamen, all members of the On 
Leong Tong, were killed: Lee Kai Nom, 
ChinXeet, Chin Mon Quin and Wong Shu 

Ten members of the Hep Smg Tong, a 
rival organization, were arrested and nine 
of them were indicted for murder and sen- 
tenced to the chair. One, Warry Charles, 
an Americanized Chinarnan, with a college 
education and an American wife, was in- 

dicted as being an accessory before the- 

Of those indicted, Yee Wat died while 
the trial was on. Dong Bok Ling, Wong- 
How and Wong Duck have been granted 
new trials. The case against Yee Yung 
was nol prossed. 

Min Sing, Hom Woon and Leong Gong 
were sentenced to die the week of Oct. 10. 

Warry Charles and Joe Guey ,who were 
sentenced to the chair during the week be- 
ginning Oct. 17, have been given a sixty- 
day respite by Governor Draper. 

The case was unique in the following 
features: , 

It was the largest number of convictions 
in a capital case involving Chinamen in any 
court in this country. 

It was the first time in New England 
that sentence of death was pronounced on 
five men at one time. 

There were two trials. The first lasted 
five days, and ended in mistrial on account 
of illness of a juror. The second lasted 
thirty-three days. 

The expense to Sufifolk county was $340- 
a day, a total of $11,200. 

The cost of the defense was about $10, 

•The jury agreed in two hours, while 
Judge Brown, who for the first time pro- 
nounced sentence of death, took five min- 
utes in repeating the impressive formula of 
sentence to execution. 


The New York JJerald of June 24,. 
1909, included the following in its news 
relating to the case of Elsie Sigel. 

That murders and reprisals are in 
prospect in Chinatown is the belief of 
the police of that district and of leading 
Chinese who yesterday discussed results 
that may follow the murder of Elsie 
Sigel and the pursuit of her supposed 
slayer, William Leon. One faction of 
the Orientals will assist Leon to escape^ 
another will give him up to the author- 
ities as soon as he is seen. Whichever 
faction makes the first overt move prob- 
ably will have one of its members slain^ 
and in revenge members of the other 
faction will meet death. 

Two Chinese, who would not allow 
their names to be used, stated thai the 
organizations involved in this are the 
Chinese Masons and the Chinese Em- 
pire Reform Association. These organ- 
izations are hostile to each other. Leon, 
it was stated, once belonged to the Re- 
form Association, which has rooms above 
the Port Arthur Restaurant. Then he 

October, 1910. 



joined the Masons, the latter not know- 
ing that he had belonged to the Reform- 
ers. No man can belong to both if it is 
known, as their objects are entirely dif- 
ferent. It is now said in Chinatown 
that the Masons will protect Leon and 
that the Reformers will deliver him up 
to justice. 

WHien a man gits perfektly kontented, 
he and' a clam are fust couzins. — Henry 
IV heeler Shazt*. 

One of the grandest things in having 
rights is that, being your rights, you 
may give them up. — George Macdonald. 

"We are not saved by the sacrifices 
we miake, but by accepting the sacrifice 
God has made for us." 

''Frequently we have been on a train 
when w^e were slowed down and finally 
stopped. What was the trouble? A 
hot box. Too much speed with too lit- 
tle oil. God help us to keep well oiled 

Only to find our duty certainly, and 
somewhere, somehow to do it faithfully, 
makes us good, strong, happy, and use- 
ful men, and tunes our lives into some 
feeble echo of the life of God. — Phillips 

|Ietti0 of §nx Woxk 


Shall we hold conferences in your 
States to which all of the pastors and 
laymen shall be invited to consider the re- 
lation of the church and lodge? "If 
you have such a meeting, but few will 
attend from a distance!" True, prob- 
ably, but our experience is that thei-'C is 
after all much more done for the State 
at large as the result of these State Con- 
ferences than is usually believed. In the 
first place there is a heartening of peo- 
ple throughout the State, who simply 
learn that the Conference is being held. 
It is our plan always to send notices of 

the meeting to pastors w^ierever we can 
secure their addresses. In the second 
place the voluntary workers who dis- 
tribute tracts, and solicit Cynosure sub- 
scriptions are greatly strengthened and 
encouraged in their work by the fact of 
such a meeting in their state. Of course 
the ideal plan is for every pastor of 
every church to^ preach upon this subject 
and enlighten their congregation, but 
this is not done to any great extent ex- 
cept by some of the testifying churches. 
The great body of Christians outside 
of them must be reached, if at all, by 
some such efforts as we propose to make. 

It is hoped that the Association will 
be invited to some place in Northwestern 
Iowa, possibly Orange City or Sheldon 
and that the Conference can be held in 
Iowa about October the 25th and 26th. 

Where does our friend. Rev. Mr. Har- 
der, of Lanham of Nebraska suggest for 
the holding of a Conference in his State? 
What do the friends in Lincoln think of 
that city? Can they secure a place for 
a Convention there in November? We 
trust that many, both in Iowa and Ne- 
braska, will prayerfully consider this mat- 
ter and wTite us at their earliest con- 

It is our purpose to have Rev. W. B. 
Stoddard spend October in Iowa, and 
November in Nebraska. Write us what 
you will do in the way of praying for 
and aiding the Conference to accomplish 
its purposes. 

Our appeal for funds in the last two 
numbers of the Cynosure was responded 
to by seventeen dififerent individuals on- 
ly. The results were insufficient to make 
it possible to continue the services of 
Secretarv Sterling in the much needed 
field of the middle West. This number 
contains his last report for the present. 
We also hoped that the response would 
have been more general and liberal to 
the appeal made for the \\'idow ot the 
late Rev. S. H. Swartz : not half of the 
amount needed has been received. 

'Funds for tract and field w^ork should 
be provided by the friends and readers 
of the Cynosure as freely as possible. 
No home missionary work is more im- 
portant than this. Consider how much- 



October, 1910. 

you have given this year and whether 
or not that amount ought to be increased. 
Please advise us as to how much we may 
depend upon receiving from you within 
the next sixty days. 

Another one of our faithful co-work- 
ers is Evangelist J. L. Davis, who has 
been holding m:eetings in Southern Illi- 
nois and northern Missouri. He re- 
ports that Satan lost some of his best 
supporters, or rather the Lodge which 
is the same thing. Brother Davis never 
fails to declare the counsel of God against 
organized secrecy. 

A friend and co-worker writes from 
Toronto, Canada, for literature for the 
University. He learned from the local 
press that efforts were being made to 
organize a Masonic lodge in the Univer- 
sity. It was said that the Lieutenant 
Governor had consented to be Worship- 
ful Master and one of the City Minis- 
ters to be Chaplain, hence our literature 
was needed that he might bear his testi- 
mony and do what he could and save the 
young men. The organization of Ma- 
sonic Lodges in the Universities and 
Colleges in this country is spreading 
quite rapidly. It is to be hoped that 
every such institution has some one like 
our Canadian friend to raise the standard 
against the enslavement of our future 

Rev. 'F. M. Dalton, knows what it is 
to fight the good fight of faith in a 
church where Satan's seat is. It is a 
triumph of grace worth while to keep 
sweet and joyful and to courageously 
preach the gospel of separation and sal- 
vation, when one's foes are those of his 
own denominational household. Brother 
Dalton is giving a good account of him- 
self under trying circumstances. Let us 
not forget to pray for him and his work. 

Rev. B. E. Bergesen, formerly one of 
our Directors, now of Seattle, Washing- 
ton writes : ''When reading President 
Blanchard's quick answer to the general 
question, how can a person know the 
lodges are wrong without having been 
in them?" I know the contents of a 

swill pail are unfit to eat without tast- 
ing first; I thought of the pilot on a 
steamer along the dangerous shoalfilled 
coast of Nbrway, who when asked : "Do 
you know where every shoal is?" an- 
swered : "No, but I know where there 
is a clear course." Keep as far away 
from the doubtful as possible is a good 

It is well known to some that our 
southern agent, Rev. F. J. Davidson, is 
a colored Baptist minister, and that his 
labors are among the colored people. 
When he speaks of most of the pastors 
in New Orleans having joined the Lodge 
he means the colored pastors. In the 
city of New Orleans there is also a 
brighter side ; for example there are 
fourteen Lutheran pastors, nearly all of 
them young men, and all free from Lodge 
connection. The New Orleans Picayune 
and the Southern 'LiUheran of Julv last 
showed very clearly that these Lutheran 
pastors and leaders had the courage of 
their conviction and gave no uncertain 
sound upon the subject of organized se- 
crecy. The discussion on the Lodge 
question was to be continued, and we 
suppose was, in the September meeting 
of the Lutheran League of that city. 

Rev. G. A. Pegram, formerly Agent 
for Michigan, has written offering to 
send the Cynosure to five different col- 
lege reading rooms during the present 
year. Since receiving his offer we have 
had requests from three Colleges for the 

Honorable J. A. Conant, of Wil- 
limantic. Conn., is one of the aged ones 
who is fulfilling the Scripture in bring- 
ing forth fruit in old age. For the sec- 
ond time has he ordered a large number 
of the booklet The Moody Church Testi- 
monies for ditribution in New England. 
He had an amusing interview with the 
Grand Secretary of the Grand Lodge 
of Connecticut. The former Masonic Se- 
cretary had supplied Mr. Conant with 
the Annual Report of the Grand Lodge 
from year to year, just as the Grand 
Secretary of the Iowa Grand Lodge 
sends each year a copy without solicita- 
tion to our General Secretary. When 


October, 1910. 



Hon. Mr. Conant asked for a copy of 
the Grand Lodge Report of his state, he 
was asked if he was a Maon, he repHed 
in the negative, he was then asked what 
he wanted of the report. To which he 
replied that he wanted to study it. ''Have 
you any of the Grand Lodge Reports of 
former years?" he was told that he had 
quite a file of them. The Grand Secre- 
tary asked how he obtained them, to 
which Mir. Conant replied, "Through 
Masonic friends and the Grand Lodge 
Secretary in this office," He was then 
asked if he was an anti-Mason, to which 
he replied that he was. He was then told 
that as he would probably use the book 
again>st the interests af Masonry, he 
would not give him one, nor sell him 
the book. 

Mr. Conant said that the reason 
seemed a strange one to him for if a 
sceptic should enter the office of a Bible 
Society, and ask for a copy of the Bible, 
he did not think that the Bible Soiciety 
would refuse to give him the book be- 
cause he might "use it against the in- 
terests of Christianity. 


Dear Brother Phillips : 

The work of the past month has been 
in Wisconsin at Sturgeon Bay, Sawyer, 
Marinette, Green Bay, Appleton, Osh- 
kosh, Oostburg, Racine, and with coun- 
try churches in Adams county. 

Denominations addressed for the first 
time were Moravian, Norwegian Luth- 
eran, German Evangelical and German 

M. E. 

In one neighborhood my visit was in 
response to a challenge to prove state- 
ments made in a former lecture. I was 
glad to return, and I think the critics 
were satisfied. 

I will relate one or two of many con- 
versations had with pastors. An M. E. 
pastor of a large church said, "I am not 
a member of any secret society and in- 
tend never to be. I disbelieve in them for 
many reasons. Nevertheless of my Offi- 
cial Board of twenty members all but 
three or four are in the Orders : it would 
be madness for me to propose a lecture 
in my church." 

A Presbyterian pastor said, 'T do not 

believe in the Orders ; they are an injury 
to the church. They are becoming the 
men's church. Nevertheless to speak 
against them would be the equivalent to 
resigning one's charge." 

The wife of a Baptist pastor (the pas- 
tor being out of the city) said, ''Yes, my 
husband frequently testifies against se- 
cret societies, as well as other evils. He 
sa\s, 'He is hired to hit them, and he 
proposes to earn his salary.' " 

A Layman said "So you are opposed 
to secret societies ; then you must be op- 
posed to me ; I belong to nearly all of 
them, and have worked the state for 
some of them." I replied that I was 
not antagonizing- persons, but principles. 
Presently he volunteered : "Well I am 
rather coming to wonder if they are not 
harmful rather than helpful." Then he 
spoke of the Knights Templars as com- 
ing to church once a year on Easter and 
then letting religion alone for a full 

One Methodist Episcopal minister (of 
a large church) had left the Masonic 
lodge "for conscience sake." 

In one large city I w^as invited to 
speak in a church and the lecture had 
been announced from the pulpit two 
weeks in advance when so much oppo- 
sition arose in the congregation that the 
lecture was forbidden by the Official 
Board. The pastor explaining the situa- 
tion remarked : "I was greatly surpris_ed 
by the opposition I found against your 
proposed lecture. We have a few lodge 
members among^ the Official Board and 
they saw danger ahead, if the light of 
the Word of God were thrown on se- 
crecy. Very truly, 

C. G. Sterling. 


New York City, Sept. 17th 1910. 
Dear Cynosure : 

I have given the month passed largely 
to work in the Empire State. From the 
Camp Meeting at Thompson, Pa. I went 
to the Weslyan Methodist Camp grounds 
at Houghton, N. Y. Prof. H .R. Smith, 
known to Cynosure readers as our Ohio 
representative for a time, heralded my 
coming and made provision for helping 



October, 1910. 

the cause all he could. I found his es- 
timable wife in full accord with his re- 
form views. Everything possible for 
my comfort and assistance was provided 
by these kind friends. The Camp grounds 
are splendidly located. . The addresses 
were of a high order. No wonder the 
attendance was large. My messages, 
delivered before more than looo people, 
were well received and some 45 names 
were added to the Cynosure list. I was 
especially gratified to find a number of 
young men studying the Lodge question 
with a view to future reform work. Prof. 
Smith and his associates are a mighty 
force that will be heard from, God will- 
ing, in the years to come. From what I 
saw and heard I am assured that Hough- 
ton College will not only ring right on 
the reform line, but be among the leaders 
in aggressive conflict. Some spoke of 
having renounced lodges, while others 
spoke of their pleasure in securing the 
knowledge your agent could bring. 

I could spend but a few days at the 
Conference of our Free Methodist breth- 
eren at the Silver Lake Camp grounds. 
There were over 500 tenters on the 
grounds and I judge this was by far 
the largest Camp meeting ever held by 
this Conference and notwithstanding 
church matters crowded for time, your 
representative was given a kindly hear- 
ing and the response was what would 
be expected from those in full accord 
with N. C. A . work. 

I found a log cabin filled with 
relics of other years, and though the 
dark whiskers had turned to gray, I re- 
cognized in the care taker our old friend 
J. Edgerly, of Perry, N. Y., who was 
one of the founders of a New Baptist 
Church in that place some twenty-five 
or more years since. This church was 
organized that there might be a separa- 
tion from lodge members. The photo- 
graph of our late honored friend and 
leader in this work, Franklin W. Cap- 
well, is prominently displayed among 
those of the old settlers. It will be re- 
membered that at the time of the Mor- 
gan abduction and murder the Genesee 
Conference of the Baptist Church be- 
came actively anti-secret, and for many 
years our best workers in the Empire 
State were found among its members. 
Some of the ''old guard" remain. There 

are plenty of the younger men right in 
sentiment; who will move forward if 
there be a leader. Interest in other re- 
forms is apt to overshadow unless there 
be the active agent. 

During the week passed Ihave taken 
a run through the Cumberland and Le- 
banon Valley's in Pennsylvania; held 
some meetings and secured some forty 
subscriptions to the Cynosure. 

We plan for the next Pennsylvania 
State Convention to meet in the Cum- 
berland valley, probably at Chambers- 
burg. Several seceders from various 
lodges promise to give their testimoney 
and there is a good interest manifest. 

Last Sabbath morning I addressed a 
small company of loyal souls in the 
Otterbein U. B. church, Waynesboro, 
Pa. In the same town in the evening I 
was privileged to address some 500 in 
the church of the Bretheren. A collec- 
tion of $9.00 was given in support of 
our work in addition to the usual kind- 
nesses, and expressions of good will on 
the part of our friends. 

After a conference with our General 
Secretary it seems wise that I give some 
time to convention work in the West. We 
will, I judge, have to postpone our usual 
N. Y. and N. J. Convention on this ac- 
count. I plan to divide the two weeks 
remaining this month between New York 
and Boston seeking- to lift the w^ork there 
as best I may. 

Surely we should be up and doing. We 
miss old workers each trip. Our time 
is now. Let us do what we may. 
Yours in the work, 

W. B. Stoddard. 


New Orleans, La., Sept., 17, 1910. 
Dear Cynosure : 

I am here again at my old home and 
on my old stamping ground. I find the 
colored churches of this great southern 
metropolis as strongly, or perhaps more 
strongly, entrenched in the clutches of 
secrecv than it was twenty-five years 
ago. Practically all of the old pastors 
are dead or have moved away and their 
young successors to be popular with the 
masses, with perhaps three of four ex- 
ceptions, are strongly bound to the 

October, 1910. 



The great National Baptist Conven- 
tion representing 2,300,cxx) communicants 
are in session here in one of the finest 
public halls in the city, located in the 
most fashionable section of this quaint 
old city. This speaks out in no uncer- 
tain tones of the very friendly relation 
existing between the races in New Or- 
leans. Mayor Behrman delivered a fa- 
vorable and impressive address of wel- 
come. Every business house in the city 
is vying with the others in extending a 
friendly greeting to their colored visitors. 
The street cars are giving better acco- 
modations than usual. There are 10,000 
delegates in attendance from every state 
and territory of this country and from 
Cuba, Central and South America, the 
Phillipine Islands, Ceylon, Russia and 
A.frica — all making cheering reports and 
pleading for more funds to more vigor- 
xisly prosecute the missionary work. 
Masons, Knights of Pythias, Odd Fel- 
lows and the minor secret order pins are 
k^ery numerous upon both ministers and 
aymen, demonstrating the fact that se- 
:ret society Baal worship is spreading 
ill over the land quite as rapidly as i'^ 
;he true worship of God. 

I have had an opportunity of placing 
Tacts in hundreds of hands, many of 
vhom received them with thanks, while 
)thers threw them away or tore them up 
vith contempt. 

T have secured a number of Cynosure 
eaders, which will accomplish much 
^ood. Many at this great religious 
gathering heard for the first time of the 
'National Christian Association opposed 
o secret societies. 

The Knights of Pythias (colored) 
lave built a fine seven-story temple here 
or worship and the practice of the rites 
if the order, costing $150,000. 

I have preached and delivered lectures 
gainst the lodge since my last letter to 
'ou, at the following places : Owensboro, 
Tenderson, Kentucky; Evansville. In- 
iiana ; Centralia, Illinois ; Fulton, Rives, 
lalls. Gates, Bridges, and Maury City, 
fennessee ; and Duncans, Stoneville, 
jreenville, Bovina^, and Vicksburg, Mis- 
ippi ; Baton Rouge and New Orleans, 
.ouisiana. I secured Cynosure readers 
nd left some tracts at each place. My 
ollections from churches have been from 

15c. to $2.15, but at many places noth- 
ing at all. It is verv hard for me to 
contmue in the field on account of inad- 
equate support, my expenses being so 
great for travel. I get but very little 
I am, however, greatly encouraged 
with the success I am meeting in secur- 
ing readers for the Cynosure and in 
winning many from the Lodge. I ask 
the prayers of the faithful that the eyes 
of my deluded people may be opened. 
Yours sincerely. 

F. J. Davidson. 


Dermott, Ark. 
Dear Cynosure : 

Last week a temperance lecturer was 
sent to our town by the Women's Chris- 
tian Temperance Union. He was a col- 
ored man, but was sent by the white 
women to tell of the curse of the open 
saloon to the colored people. He is a 
highly educated young man and one 
of the leaders among his people. I 
went out to hear him, and he made 
quite an impression on those who heard 

I heard the young man say in his lec- 
ture that he belonged to the Knights of 
Pythias lodge and the United Brothers 
of Friendship. He said he wanted to 
meet the women of Dermott, so I in- 
vited him down to the dormitory. He 
was very much pleased and came early, 
so I had a chance to talk to him about 
the lodges. 

I asked him if he did not know that 
secret orders were very wicked. 

He said, "Well, I don't know very 
much about them, though I belong to 
two, the Knights of Pythias and the 
LTnited Brothers of Friendship. I joined 
them to leave something for mv mother 
at my death." 

I began to tell him some of the secrets 
of his lodge, and he said. 'T hardly 
ever go to the hall, but I am in it for 
the insurance." 

He asked me where T learned so much 
about them, so I told him of the Na- 
tional Christian Association and handea 
him a copy of the Cynosure. 

Then T said to him. "Won't you come 
out and take a stand for God?" 



October, 1910. 

He replied, "I don't go to them, but 
I will take your paper for six months 
and learn something more about them.'' 
Yours for the cause of Christ, 

Lizzie Woods. 


Augusta, Ga., Aug., ist., 1910. 
Dear Bro. Phillips : 

Your kind letter of the 15th inst., 
with accompanying booklet and tracts, 
was duly received. I do thank you very 
much for this valuable literature. T 
have already placed some of it where I 
hope it will do good. 

You ask me if we have a Reading 
Room in our Institution. Yes, we have 
the beginning of one; tho it is not very 
fully suppHed as yet. We are endeav- 
oring to add to it as means and op- 
portunity will permit. Hence we shall 
be only too glad to add the Cynosure 
to our little growing list of papers and 
periodicals. I am sure that it is just 
what our young people need to read. 
We have a wide field of usefulness in 
this place. We have about 50,000 col- 
ored people within a radius of about 
twenty-five miles. Their moral and 
spiritual condition is such as to demand 
a pure gospel. They have blind leading 
the blind. 

National Christian Association liter- 
ature can be used to g^reat advantage 
and profit. We have over seven hundre' 
students in this school ; and I may say 
they are a wide-awake set. 

Wishing you God's blessing upon your 
good work; and again thanking you for 
your kindness, I remain, 

Yours most sincerely, 

G. M. Elliot, 
Chaplain, Haines Institute. 


Dear Cynosure : 

About the middle of June I received 
from the publisher some of my books. 
I started out at once to sell them among 
my old acquaintances in the country. I 
have had excellent success in puttin this 
little book into the homes of the people. 
I have had some very peculiar experi- 

ences as people learned that I was op- 
posed to secret societies of every name 
and nature. I found people generally 
willing to read up along this line, but 
I found a few who were so bound up 
in the lodges that as soon as they learn- 
ed what I was doing were so angry, 
that they almost pawed the ground. One 
man read the title of my book and said 
he belonged to two lodges and the church, 
and from personal experience he knew 
that both lodges taught and practiced 
better morals than any church on earth. 

I was so interested that I asked him 
what lodges he belonged to and he said 
the Mason and Knights Templars. 

I left the book with one of our lead- 
ing business men for a week asking him 
to carefully read it. When I called he 
said "My wife and I sat up and read 
it about through aloud the first night; 
I belong to the lodge but am not so 
bound up but what I can read up on 
the other side." 

Generally speaking if you want to know 
how popular you are, just gO' out, and 
circulate anti-secrecy literature. 

Geo. O. States. 

My Lodge Experience by Geo. O. 
States can be obtained by sending 15 
cents to the Southern Publishing As- 
sociation, 21 19 — 24th. Av., North, Nash- 
ville, Tenn. 

Rev. B. F. Heckman of the Brethren 
Church : I think our Bible school, the 
Bethany Bible School, on the West 
side, Chicago, owes the N. C. A. a 
vote of thanks. In the first place 
Brother Stoddard was at our school 
two or three times ; he came on invita- 
tion to give us a talk on this subject, 
and we liked his lecture so well that we 
had him come back two times more. 

I Avish to say in the first place that 
the Brethren Church has stood from the 
beginning against the Lodge system, 
believing that the Lodge system is in- 
compatible with Christianity. When 
anyone applies for membership in our 
church, the question is asked whether 
he is a member of any secret organiza- 
tion, and if so, he is asked to renounce 
it and stand against it or. else not be- 

October, 1910. 



come a member. If he is not a mem- 
ber of any secret society he is asked 
to say then and there that he will not 
become a member^ before he is taken 
into the church. 

Perhaps we have been prejudiced, 
but I thank God that every last one of 
us has been prejudiced from this fact, 
that if prejudice keeps a man from the 
Devil's snares he had better be pre- 
judiced. The policy of the Brethren 
Church is this : That we believe in 
making the Church service so inter- 
esting, we believe in making Christian 
association so appealing, that the 
young men and young maidens, with 
the boys and the girls will enjoy the 
Church and Sunday School associations 
so much that they will not want any 
other society to belong to, or to spend 
their time in. 

J. R. Beveridge, Evangelist and Bible 
Teacher : I am glad to be here this 
afternoon, because I know what this 
fight against secret societies means. I 
am in it myself ; they are putting it up 
hard against me, and I am fighting 
back hard. 

I think I was initiated into the Odd 
Fellows, the youngest man that ever 
was initiated into that Order. These 
lodge defenders present talk about pre- 
judice. I wish someone, in my life, way 
back in my boyhood, had sown the 
seeds of prejudice in me so strongly 
and so bitter that no power could have 
removed them. My father lived in the 
world of secrecy. It was his pride and 
ambition ; and when on a Friday that 
I was twenty years old, I was initiated 
on the next day, Saturday, into the Odd 
Fellow's Order; and I became a devotee 
of it until God converted my soul, and 
then I stayed there for eight years fight- 
ing the full conviction and trying to 
make myself believe, by some means 
or method, that I would be able to win 
men to God by being in the secret so- 
ciety. You know that that is the way 
to catch a preacher: ''Get into the se- 
cret society and you will get in touch 
with men." The fact is that the preach- 
ers are only stool pigeons, that is all. 
I have a picture in my memory of such 
a preacher that would make a man sick 

at heart : It is that of a funeral of a 
Mason and in the Masonic line were 
six Masons known to be libertines, and 
in the midst of them the M. E. preacher 
carrying a large bible. I said to him 
afterwards, "Are you not ashamed?" 
He said. *T want to get in touch !" I 
said, "You are like a clean thing rub- 
bing against dirty pitch ; you have got 
in touch, and everybody can see the 
smirch on you." 

The lodge talk about benevolence. I 
received a letter a short time ago from 
a friend saying, "Will you please send 
me five dollars? it is the first time I 
have ever asked you for any money.'* 
I sent it and some time afterwards 
meeting the party I asked, "Why did 
you send for the money?" "I sent for 
it to pay my husband's dues in the 
lodge, but it was too late." This man 
was one week behind in his dues, and 
though he had been paying into that 
lodge for twenty years and yet because 
he was one week behind in his dues, 
his wife and children did not get any- 
thing ! I went to the lodge and said, 
"Do you mean to tell me that that was 
honest and right when this man was up 
against it, and down and out, and after 
he had served you for twenty years?" 
The idea ! They talk about charity. 
They don't know the first principle of 
charity. Do you mean to tell me it is 
charity when I pay them forty to fifty 
dollars a year for them to turn around 
and give me two or three dollars when 
I am sick a week? I myself paid into 
the lodge for eight long years. They 
never gave me a penny's Avorth of char- 
ity. I paid for everything; but if I 
should die tomorrow they would not 
turn their hands towards burying me 
because my dues are not paid up. I 
have done more charity in the last 
fifteen years than the lodge has ever 
done in its life. I take it out of my 
pocket and give it, and never expect a 
penny in return. When I hear the lodge 
talking about their charity it makes me 
angry. I have been in the lodge room 
when the committee said: "Paul Smith 
is sick." "Secretary, how does Paul 
stand on the books?" If Paul had not 
paid up, Paul did't get any money out 
of it. That is not charity. Suppose we 
church people talk charity like that. 



October, 1910. 

what would you think of it? Two 
weeks ago last Sunday I came up to 
the pulpit and handed a note to the 
assistant pastor and said, "There is a 
family I want you to look after, and in 
less than forty-eight hours, I got a 
letter from the pastor saying, "We 
have been to see the family and are 
looking after them." What does that 
■church expect to get out of it? Not 
a thing. 

I have no use for the lodge. They 
take my Bible in there and burlesque it. 
That Bible was given to the man of 
God to use, not to be burlesqued in 
secret societies. I took the oath at 
one time on my knees before the open 
Bible, but since I have been saved it 
has made me ashamed of myself that 
I, 'a man had kneeled down before imy 
fellowman, and promised him the things 
I did promise before the open Bible. I 
would to God that somebody had pre- 
judiced me, when I was a boy so that 
I would not have these things on my 
conscience today. I have been able, 
thank God, to stop a good many people 
from getting into secret orders. Of 
course I g"et it from the Lodge side. 
Sometimes I cannot hold evangelistic 
meetings ; they won't let me you know. 
I have been holding meetings in some 
places when they have sent committees 
■down to put me out; but they have 
never accomplished it. I do not be- 
lieve in backing- down. 

I want to tell you that Jesus Christ 
has not an enemy on the earth that 
does more harm to His cause than se- 
cret societies. You can fight the sa- 
loon but you cannot get at this thing. 
It is getting so that men cannot buy 
and sell without being loaded down 
with badges. We cannot transact busi- 
ness in my City and escape lodge in- 
fluence. I get so tired of men twisting 
this joint and that joint, and I say 
really has it come to this that you can- 
not have a Christian hand shake with- 
out some fellows saying, "Do you be- 
long to it?" It is a fright. The preach- 
ers tackle every knuckle I have got. 
I get so tired of it. 

I am glad today to voice my senti- 
ments, to let you know where I stand, 
and that I stand against the Lodo-e to 

the finish, and am for putting out of 
business all secret societies. 

Rev. J. Hiemenga of the Christian 
Reformed Church : It was said in the 
meeting here last evening that God is 
found in the Lodge. But a lodge can- 
not be a place for true religion. Satan 
is fully aware of the fact that we, who 
are called Christians, can do nothing 
when the place of religion is such a 
place as the Lodge is. Satan has in 
fact never objected to religion. Hea- 
thenism is a religion, and yet we know 
right well that Satan has not shown 
any antagonism to heathenism. 


N. Keyser. 

There died in Fresno^ California, May 
31, 1910, Nathaniel Keyser, formerly of 
Alamo, California, a native of Massa- 
chusetts, aged 86 years, 3 months, and 
24 days. Brother Keyser found it hard 
sometimes not to fret because of the 
work of evil doers, but it can be said 
of him that he maintained his faithful- 
ness, even though surrounded by the 

Wm. H. Minton. 

Through his daughter, Mrs. 'F. E. 
Munn of Bowling Green. Ohio, we are 
informed of the death of Wm. H. Min- 
ton, for many, years a reader of the 
Cynosure, and a life long advocate of 
its principles. He spent much of his life 
at Bowling Green, Ohio, but died at 
the home of a daughter in Wichita, 
Kans., where he had gone on a visit. 
Lie was eighty-one years of age, a reso- 
lute man and one who fearlessly advocated 
what he thought to be right. He at- 
tended the Ohio Anti-Secrecv Conven- 
tion held at Pandora some two years 
ao'o. His words of cheer and contribu- 
tions to our work were much appreciated. 
■'He rests from his labors and his works 
do follow him." 

October, 1910. 



Irom ®ur Jtail. 

"Our special meetings with Dr. C. A. 
Blanchard were deeply spiritual and pro- 
fitable. We had an accession of nineteen 
and more are coming. Dr. Blanchard'^ 
words spoken from time to time on the 
lodge have produced a deep thoughtful- 
ness among the men and women and 
opened up the way to further work along 
the same lines." Rev. J. A. Alexander, 
pastor U. P. church, Crafton, Pa. 

''While we number hundreds in our 
church not a man or a woman is a 
member of anv secret society." J. Wfes- 
ley Ankins, Philadelphia, Pa. 

"We meet some, yes many, who seem 
very anxious to help build up the King- 
dom of Christ, who shrink from help- 
ing to pull down the strongholds of 
Satan. One is just as essential as the 
other." Anna E. Stoddard, Boston, Mass. 

"I do not believe a man can be a true 
minister of the gospel of Christ and re- 
main in the lodge." Geo. W. Perry, 
Shippensburg, Pa., a seceder from the 

"While I'm read and known of all 
men as an anti and very pityingly excused 
as extreme, I see no evil fruit from my 
extreme views." J- C. Young, Degolia, 

"Secret Societies greatly hinder the 
work of the Kingdom of Christ." Rev. 
T. H. Acheson. D. D.. Pittsburg, Pa. 

Rev. Wm. Harder, Evangelical Luth- 
eran pastor, of Lanham, Neb., has a 
good word to say for our work. "The 
Cynosure is a need to me. I wish it 
would be read by everv minister of the 
Gospel, but it would be better if every- 
one would read it." 

"The work against the lodges is going 
forward so far as I can percieve as 
well as the general work of the church. 
It is only by faith that our churches are 
holding on, but if they do hold on by 
faith, God is certain to give victorv in 
the end." President Charles A. Blanch- 

"We have a grand good preacher at 
King St. Radical U. B. Church. Rev. 
Wm. Bears, a man full of the Holv 
Ghost and power." J. S. Yaukey, Cham- 
bersburg, Pa. 

Elder L J. Rosenberger, of Coving- 
ton, Ohio, says : "This anti-secret move- 
ment has a mighty foe to meet — in num- 
bers, talents, and personal influence, but 
the claims of the anti-secret movement 
against the secret orders are well founded. 
There is no necessity for secret orders. 
It is not necessary to join a secret order 
to do good. The evil needs to be pointed 
out. its injurious effects named with the 
oflfense to God and his church. 

Rev. J. A. Millard, of Little Rock, 
Ark., writes : "I have thought for a long 
while, that we do not oppose and work 
against the secret Empire from the right 
standpoint. We tamper with it as 
though they were great defects in the 
system, but do not treat it as sin and 
carnality." "To be carnally minded is 
death ; but to be spiritually minded is 
life and peace." (Room. 8: 6) 

"It seems to me that if we would em- 
phasize the fact that it is the fleshly 
mind, and that it is not the spiritual 
mind that leads and controlls the victims 
of this whole pernicious system, a man 
would at once see his condition and con- 
fess the sin and forsake it as any other 

Baltimore, Md., August 2, 1910. 
Dear Eriend : 

I read the Cynosure with great inter- 
est and usually pass mv copies along to 
such as are more or less interested. Some 
of my friends are gradually acquiring 
the "Cvnosure habit." 



October, 1910. 

Cl)e ^otoer of tl)e Secret dEmptre 

IBp ^igi5 ©♦ ©. iFlacc 


A Night in Batavia. 


I quickened my walk to a run and 
joined the chase with two others after 
the flying incendiary. But it was a 
hopeless pursuit for he had the start 
at the outset and the imminent danger 
of being caught seemed to lend him 
wings. Panting and breathless the 
pursuers gave up the chase one by one 
and came back. One of the two, puff- 
mg and blowing and uttering most 
extraordinary ejaculations was — Sam 
Toller! But when I turned and laid 
my hand on his shoulder, in the ex- 
citement of the moment I came near 
being mistaken for an enemy. 

"Hands ofif! Help!" shouted Sam, 
with a strength of lungs that brought 
his companion instantly to the rescue, 
prepared to give me rough treatment 
under the impression that I was an 
accomplice of the villain they had been 

''Why, Sam. Don't you know me 
— Leander Severns?" I said; at which 
the man who had collared me let go 
his grip, and the astonished Sam near- 
ly shook my hand off in the vehemence 
of his surprise and gladness. 

''Know_ ye ? Ruther guess I do. 
But how in the name o' creation should 
I think of seein' you here, this time 
o' night?" And I imagined a slight 
shade of suspicion in Sam's voice. 

"But I wasn't thinking of seeing you 
either, Sam," I answered, coolly. 

"Wall, I guess we're about even. 
How's the Captain and the rest of the 

"Nicely, 'Sam. And how has life 
gone with you since you left Browns- 

"Ups and downs," answered Sam, 

philosophically. "That's what I take 
it life is to most folks. I've got a 
job at teamin' now. That kinder suits 
me, not havin' to buckle down to one 
place. We were calkerlatin' to load 
with flour early in the morning and 
start for the canal. And we'd just 
camped down in our wagons to go to 
sleep when we see the fire. It all hap- 
pened providential like. Ye see there's 
a providence to a'most everything that 
does happen, if folks would only stop 
to think about it," added Sam, who 
had lost none of his old gift at moral- 

The wood-work had been thorough- 
ly saturated with inflammable material, 
while a quantity of combustible stuff, 
all ready to ignite as soon as the match 
should be applied, showed that the in- 
cendiary understood his business, for 
the fire had been set directly under the 
stairway, and nothing but the timely 
appearance of the two teamsters had 
prevented a serious conflagration. 
Some of the village people, roused by 
the alarm, now gathered about, while 
bam and I indulged ourselves in a 
brief aside. 

"r might ha' known you were too 
much a chip of the old block to go in 
for any sich rascally doings," said the 
former, when I detailed to him my ex- 
perience with the suspicious looking 
stranger; "but I tell ye, Leander Sev- 
erns" — and Sam, leaning up against 
his team spoke low but with mysteri- 
ous earnestness — "if I ain't no Mason 
I've got a kind of open sesame, as ye 
may say, among them that are. And 
only the other day I fell in with a 
chap that axed for a ride on my team ; 
I found out he was a Mason and gave 
him the grip and that loosened his 
tongue to talk about what Captain 
Morgan is doing. And that ain't the 

October, 1910. 



fust time nuther I've talked with Ma- 
sons about it. And I tell ye I don't 
like this style of talk; its the round- 
about kind that goes all about the 
bush to say one word ; and that word, 
to speak it out plain, is just murder T 

I was silent, for I too had heard 
plenty of such "round-about" talk 
among Masons and by this time had 
begun to surmise what it meant. Sam 

"I wouldn't give a four-penny for 
Colonel Miller's chance, nor Captain 
Morgan's nuther, if this thing goes on. 
Tain't in human nater to be all the 
time like a treed coon, and when 
they're ofif their guard, why then" — 
and Sam ended his sentence with a sig- 
nificant gesture, for it was nothing less 
than to lift his hand and draw it ob- 
liquely across his throat — 'the penal 
sign of the Entered Apprentice. 

"Nonsense, Sam," I answered; but, 
I must confess, rather faintly. "The 
law of the land is against murder, I 
believe ; and, mad as the Masons are 
against Morgan and Miller, I don't 
think they would take their lives and 
run the risk of hanging." 

"Wall, I hinted as much to that Ma- 
son I told ye about, that axed me for 
a ride on my team, but softly like, ye 
know ; I didn't want to mad him — and 
lawful sus ! you'd thought to hear him 
talk that we were all governed by their 
Grand Lodge and Grand Chapters, and 
what not. 'What are yer sherifiEs?' sez 
he. 'Who are yer jurors, and yer law- 
yers, and yer judges on the bench? 
Who are yer army officers? Who are 
yer constables and yer justices of the 
peace? Who's yer Governor? and hain't 
he got the pardonin' power, I want to 
know?' I knew it was jest so, and I 
laid my hand on my mouth. I hadn't 
another word to say, but I tell ye it 
jest stuck in my crop. Tain't a right 
state of things no how. Wall, I guess 
I'll camp down agin. I'm real glad to 
have come across ye, anyway. Jest give 
my compliments to the lodge, will ye? 
Tell'em I ain't quite ready to jine 'em 
yet till I see how this little afifair is 
coming out." 

And Sam again disposed of himself 

comfortably with his team, the excite- 
ment having in some measure subsided, 
while I pursued my way back to the 
tavern feeling very wide awake indeed. 
So this was Masonry! a mighty secret 
power that laid its plans in the dark 
and carried them out in defiance of 
every law both of God and man. But 
as yet my eyes were only half opened. 
I considered the whole thing as the 
work of low-bred scounderals, but at the 
same time I could not help suspecting 
that men to whom it would be scarcely 
truth or charity to apply such a term, 
winked at the lawless proceedings, if 
they did nothing more. 

Of course the afifair was duly dis- 
cussed the next morning at the Park 
Tavern over an abundant breakfast, 
mine host moving quietly about, atten- 
tive as usual to the wants of every 
guest, but having very little to sa}' him- 
self except when obliged to reply to 
some direct remark. I began to watch 
this quiet, grave-faced man with a new 
interest, having learned accidentally 
from one of my fellow-lodgers that he 
was a third degree Mason like myself. 
What did he think of the institution? 
I wondered. That it was of direct 
heavenly origin and this attempt at 
arson a mere incidental freak on the 
part of some misguided member? — a 
view of the case which was being held 
forth with much ardor by a gentleman 
of ministerial dress and countenance, 
that "he was both a Royal Arch Mason 
and a Baptist clergyman ; that he 
would as soon think of speaking against 
Christianity as against Masonry, and 
considered those that did no better 
than infidels." 

"Ain't there something in the Bible." 
put in the jocular man previously men- 
tioned, "about 'a strong ass crouching 
between two burdens?' One religion, 
I take it, is all human nature can stand 
under, and I don't blame any poor 
fellow unless he is an ass outright, for 
turning infidel when he has to shoulder 
two." And doubling up his flap-jack, 
the buttered side in, and cutting it 
across with mathematical precision, he 
proceeded to dispose of it in just four 
scientifically proportioned mouthfuls, 
while the other, not quite certain 



October, 1910. 

whether there might not be a personal 
reference intended by this allusion to 
the animal with the short name and 
long ears, looked as if he did not know 
whether it was best for his dignity to 
let it pass in silence or attempt a reply, 
and before he could make up his mind 
a sudden diversion stopped the conver- 
sation and converted the whole table- 
ful into listeners to a startling piece of 
news — Captain Morgan had been kid- 
napped ! Having rather imprudently 
left his boarding place, which was 
somewhat out of the village, a little 
before sunrise, he had been roughly 
seized, thrust into a carriage and driven 
rapidly off in the direction of Canan- 
daigua — all to recover a shirt and cra- 
vat which he was alleged to have stolen 
when in that village the preceding May. 
So cunningly had the whole plot been 
laid that even those most in sympathy 
with Morgan could see nothing in it 
but a legal process that must take its 
course, however much it might be re- 
gretted that such a thing should hap- 
pen at this particular juncture. 

"Its all in the way of law, and that 
won't be interfered with, you know," 
said one. ''It's just the affair of last 
August over again." 

"But that was rather different," in- 
terposed another. "Who's to go bail 
for him in Canandaigua, fifty miles 
away? Here in Batavia he was among 

"And his poor wife and children," 
said another. 

"That's too bad, of course," replied 
tfhe one whohad first spoken, "but men 
with wives and chidren are arrested 
for debt every day. I don't see how 
it can be helped." 

In all the excited exclamation and 
questioning I noticed that Mr. Greene 
bore but little part, yet to this day I 
remember the expression of his face on 
reception of the tidings — neithr star- 
tled nor disturbed, but outwardly calm 
— as a hero is calm, who, called upon 
to act in a crisis such as comes to few, 
stands prepared, fearless of conse- 
quences, to do his duty, cost what it 

"You see it is all legal, perfectly 
legal," pronounced the Masonic clergy- 

man. "Unfortunate circumstances usual- 
ly do attend cases of this nature. That 
is always to be expected. We must 
not allow our feelings, which of course 
are right in themselves, to blind our 
judgment or make us wish to interfere 
with the law." 

"Yes; I see, I see," said the man who 
had spoken of Morgan's wife and chil- 
dren, and who perhaps was thinking 
of his own. 

And to this conviction all minds 
•seemed to finally settle down. It w^as 
a pity, of course, but the majestic pro- 
gress of the law must not be obstructed. 

Meanwhile, to Morgan's young wife, 
with her two infant children, this was 
but the beginning of long, weary days 
of waiting and watching for a step 
that came not — that would never come 
again. God pity her! 


An Exciting Scene. 

After leaving the Park Tavern (which 
I was to visit under circumstances less 
memorable, perhaps, but with much 
clearer knowledge of many things, the 
character of my host included, than I 
then possessed) my intention was to 
transact my business as speedily as 
possible and resume my journey home- 
ward without delay. But Mr. Jedediah 
Alills had gone to a neighboring vil- 
lage on some errand which would keep 
him till the middle of the afternoon, 
and, under the circumstances, though 
inwardly chaffing" at the unexpected 
delay, I was glad to accept good Mrs. 
Mills' invitation to dinner. 

Is the reader so fortunate as to hold 
in his remembrance the picture of a 
well-appointed farm-house kitchen of 
the olden times? Does he remember 
the huge oven, out of which came the 
smoking brown bread, the pumkin 
pies, the Indian pudding, baked to that 
perfection of comely toothsomeness 
which no modern "range" can ever 
hope to rival? Does he remember the 
whole-hearted hospitality that wel- 
comed him, that heaped his plate with 
every goodly viand, and made him 
"feel at home" in the truest meaning 
of the phrase? If so, he can imagine 

October, 1910. 



the style of entertainment without 
more description, and 1 will proceed 
at once to introduce him to the family. 

Mr. Jedediah Mills was a prosperous 
farmer owning a large farm in Tona- 
wanda, which he tilled with his own 
hands and those of his two stalwart 
sons. In person he was tall, with keen 
eyes, a short, stubbed beard, thickly 
sprinkled with gray, and that peculiar 
development of head which is apt to 
mark an excess of the combative 
quality. Mrs. Mills, fresh-faced and 
motherly, assisted by her daughter, 
Hannah, with occasional seasons of 
"hired help," brewed and baked, pickled 
and preserved, and made butter and 
chceese ; and with all these multitudi- 
nous occupations found time to read 
and sew, to make broth for an invalid, 
or tidy up a neighbor's sick- room — 
all with the most perfect unconscious- 
ness that they Avere doing anything in 
the least remarkable. 

Hannah was just like her name, if 
the reader remembers the meaning of 
the old Hebrew derivative, "kind, gra- 
cious." She had none of Rachel's 
bright bloom and quick, imperious 
ways ; she w^as not fair and spiritual 
like Mary Hagan, but was womanly 
and capable and something else be- 
sides. The soul that looked out of her 
honest gray eyes was that essentially 
motherly soul, which is the same in the 
maiden and the matron of four-score ; 
one that as the years went on would 
"abound more and more" in good 
v^orks and practical sense ; cheerful, 
helpful, courageous ready to advise, 
whether it concerned some question of 
domestic economy, such as the best 
way to take out mildew, or how to cut 
a garment from a yard less of material 
than is usually required, or some per- 
plexing matter of duty or conscience 
that a ripe experience and a loving 
heart can solve better than all the phi- 
losophers and theologians in the world. 
Anybody who has carefully studied 
the lives of reformers, will doubtless 
have noted the fact that their wives, 
either through some instinct of natural 
selection, or the kindly orderings of 
Providence, arc apt to be Avomen of 
this peculiar calibre — a remark whose 
connection with mv storv the reader 

does not probably see at the present 
moment. But I have a reason for giv- 
ing him so special and particular an 
introduction to Hannah Mills, which 
will appear in due time. 

"So they've actually took Captain 
Morgan off to Canandaigua ;" began 
Mr. Mills, as soon as the "business" 
for which I had come was over and 
leisure allowed for other topics. "And 
on such a sill}^, trumped up charge. 
And then to think of their trying to set 
fire to Miller's printing office last night. 
Well, it does beat all what the world 
is coming to." And Mr. ]\Iills looked 
decidedly sober as he felt it to be a very 
serious question indeed. 

I asked him if he was much acquainted 
with Colonel Miller. 

"I've known him these years ; knew 
him when he Avas carrying on the pub- 
lishing business in Saratoga, and Til 
tell you how he happens to be against 
the Masons, though he has taken one 
degree, just as I was fool enough to 
do myself. It w^as about tw^enty years 
ago that he joined the lodge in Albany. 
He Avas going to bring out a ncAv edi- 
tion of an old book, I forget the name 
of it, that tells all about the secrets" — 

"Jachin and Boaz " I suggested. 

"O, yes — Jachin and Boaz — that was 
the name, come to think of it. So the 
Masons went to Avork to stop him by 
telling him Masonry was altered. Well, 
he joined and took the Entered Ap- 
prentice degree, and he found that all 
the dift'erence Avas just a change in the 
grip or the password. Of course it 
maddened him to be so lied to," graph- 
ically concluded Mr. Mills, "and the 
Colonel has been dead set against 
Masonry from that day to this." 

I had come to the conclusion that 
my entertainer, though a Mason of one 
degree, Avas not over friendly to the 
order, and noAv A'entured to ask hoAv 
long it Avas since he joined the lodge. 

"Well, let me see. I guess it ain't far 
from thirty years, for I remember it 
Avas just before our tAvins died— Isaiah 
and Jeremiah. I Avas just through 
Avith a spell of typhus and Avas sitting 
by the fire feeling realy discouraged 
about making ends meet, Avhen my 
Avife's brother came in. He'd talked to 
me al)(nit jtnnin^- tlie Masons before. 



October, 1910. 

but I never took up with the idea at 
all till now I began to think it over, 
and I concluded if it really was as he 
said, the best thing I could do for my 
family to become a Mason, why, I was 
ready to do it. So I sent in my ap- 
plication right o& and joined that very 
week. But, as I was saying,I had just 
been down to death's door with typhus 
fever, and I suppose I was a trifle 
weakly. Anyhow, after they had put 
me through the usual tomfoolery and 
went to take off the hoodwink I fainted 
dead away, so it was a good Avhile be- 
fore they could bring me to. And I 
haint been nigh the lodge since. My 
wife — she's at me now sometimes to 
know what made me have that fainting 
fit, but I've never let on. And its the 
first and only secret I ever kept from 
Mehitabel. I wish I had never bound 
my coscience in any such way, but an 
oath is an oath. Maybe when Morgan's 
book is printed she'll have a chance 
to find out." 

And Mr. Milb laughed as if he con- 
sidered it in the light of a joke. But 
I had little heart to join in his mer- 
riment, feeling that if Rachel once knew 
those horribly silly secrets I could 
never look her in the face again. So 
I took occasion to suggest that pos- 
sibly the volume in question m.ight never 
be published at all. 

"Maybe not," assented my host, "for 
I believe they got hold of most of 
Morgan's papers when they arrested 
him last August. It's going to be seri- 
ous business — serious business, I'm 

And Mr. Mills sat for a moment 
seemingly absorbed' in studying the tex- 
ture of his pantaloons. I finally 
broke the silence by making some in- 
quiry about the time for meeting the 
next stage. 

"Now you ain't going to stir away 
from here to-night," answered the good 
man decidedly "Iwon't hear of it. I've 
got to go to Savin's Bend to-morrow. 
That's only a little this side of Browns- 
ville, and I can take you along just as 
well as not." 

I could do nothing but yield to such 
kindly despotism and about noon the 
next day we entered Batavia, that vil- 
lage lying in our route. 

"I did calculate to make an earlier 
start," said Mr. Mills, as we set out, 
"but something has been happening all 
the morning, till I begun to think I 
never should get started. The minute 
I opened my eyes I remembered there 
was a weak place in the harness that 
ought to have been seen to before, and 
the boys were busy, so I had to see to 
getting it mended myself; and Merril 
— well, he's a good workman, but aw- 
ful slow about taking hold of a job. 
Well, now, it is a queer thing, but I've 
often noticed it — if matters begin to go 
wrong with me before breakfast, ac- 
cidents are pretty sure to keep happen- 
ing all day, just like a row of bricks — 
you topple one over and the rest all 
go. But a bad beginning makes a pros- 
perous ending, they say. We shall be 
in Savin's Bend by sundown, and you 
can take the coach from there to 

And thus cheerfully conversing we 
arrived, as before stated, in Batavia, to 
find a new source of excitement agitat- 
ing the village people. Colonel Miller 
had received warning from the same 
unknown source that, at the ringing of 
the noon bell, the Masons had planned 
to rally in a body and attack his print- 
ing office, and though in his first alarm 
he had prepared to have some hand- 
bills struck ofif containing an appeal for 
help from his fellow citizens in the 
crisis, he had been dissuaded from dis- 
tributing them by the advice of his 
friends, who put no faith in the report. 

"What do you think about it, Mr. 
Mills?" I ventured to ask, when our 
informant, who averred that the very 
idea of such a daring outrage in open 
day was utter nonsense, had passed on. 
Mr. Mills' answer was rather startling. 
It was merely to point with his whip 
down the street and utter the single 
ejaculation — 

"There !" 

A crowd of forty or fifty men be- 
seiged Miller's printing office, armed 
with clubs cut from hoop-poles. I saw 
two men, one of whom I supposed to 
be Miller, the other I did not know, 
dragged into the street and carried off 
by the mob, and then I turned to Mr. 

October, 1910. 



"What does this mean?" I asked. 
"Where are they taking those men to?" 
"It is a lawful arrest on some charge 
or other," said a bystander, who, like 
us, was watching the proceedings. 
"Jesse French, the constable, is there 
so there must be something legal 
about it." 

Mr. Mills uttered something which 
sounded very much like an impreca- 
tion, either on the law or its represent- 
ative in the person of Mr. Jesse French, 
and giving his horse a sharp touch 
with the whip, drove on, the mob hav- 
ing left with their prisoners. 

"You and I are Masons," he said 
grimly ; and volumes could not have 
spoken more of the inward rebellion 
that was raging in his soul. To be 
sure there was a difference between 
us — the difference being a man who is 
only bound with one pair of fetters, 
and a man who is bound with three ; 
but when the one pair is rivited and 
clinched beyond mortal power to break, 
what matters it, except for the added 
burden, whether the number be one or 

We were but a little way out of the 
village when the horse began to limp. 
The law that accidents, like disasters, 
follow each other, which many people 
besides Mr. Mills have discovered in 
the course of their daily living, still 
continued to govern events, for the 
horse had loosened a shoe, and there 
was nothing to be done but to stop at 
the nearest blacksmith's. We were 
about to start on again, when up the 
road came a cavalcade of men, some 
in wagons, some on horseback — all 
seemingly animated by one common 
object, which was, as we soon learned, 
the rescue of Colonel Miller from the 
hands of the Masonic mob, who, under 
color of law, were bearing him off the 
same dark way that Morgan had gone 
the day before. 

Fire flashed from the old man's eyes. 
He turned to me — 

"Hang it all! I don't care if I am 
a Mason ! I won't stand and see a 
man like Colonel Miller kidnapped in 
open daylight without lifting a finger 
to help him. But then," he added, hes- 
itatingly, "seeing that you are a third- 
degree Mason, I don't know as I ought 

to do anything that will get you into 
trouble. And I suppose you are in 
a hurry to get home besides." 

"Never mind me, Mr. Mills," I an- 
swered, for his spirit was contagious, 
*'I am too far from Brownsville to be 
recognized. And they seem to be go- 
ing the same way we are. We may as 
well join them." And so we two Mas- 
ons, in company with the rescuing 
party, swept on up to Stafford, meet- 
ing the others where they had halted 
at a stone buliding, the upper part of 
which was occ'upied by a Masonic lodge 
into which Colonel Miller had been 
taken for safe keeping, the other pris- 
oner, Captain Davids, having been re- 
leased. A lawyer by the name of 
Talbot had accompanied the party from 
Batavia, and now demanded entrance 
into the lodge-room, which demand was 
refused. But the party pushed their 
way, Mr. Talbot leading, into the room, 
where a curious scene was transpir- 
ing. There stood Colonel Miller, a 
helpless prisoner, while one of his capt- 
ors stood over him brandishing a naked 
sword over his head and uttering loud 
threats in which we heard the name 
of Morgan mingled as the door burst 

"This is no court of justice," said 
Mr. Talbot, in a firm, clear voice, step- 
ping up and taking hold of Colonel 
Miller's arm. "You must go on to Le 
Roy where the warrant was issued." 
And as the men of the hoop-poles, hav- 
ing laid so much stress on legal forms 
when they arrested their prisoner, could 
not well make resistance now their 
own weapons were turned against 
them. A way was cleared ; Colonel 
Miller, closely guarded, was ordered 
into a wagon, and we naturally sup- 
posed that nothing now remained but 
to proceed directly to Le Roy. 

But the opposing party were fertile 
in shifts and expedients. They were 
not in the smallest hurry to go on to 
Le Roy, knowing very well that the 
case would drop through as soon as 
they appeared before a magistrate. 
Colonel Miller was ordered out of 
the wagon, then ordered in again, 
then ordered out, in the most capri- 
cious manner, all apparently to con- 
sume time, while Mr. Talbot, in stern 



October, 19010. 

and angry tones, was demanding of 
the constable why he did not do his 
duty and carry the prisoner on to Le 

''Easy enough to see why. They 
. hain't got no case against him," whisp- 
ered Mr. Mills, excitedly. 'I'm afraid 
I've come about as nigh swearing these 
ten minutes past as a Christian man 
could and not do it." 

And, apparently relieved by the con- 
fession, Mr. Mills leaned forward in 
his wagon to watch this extraordinary 
scene. But I was too much attracted 
by a face that I saw and recognized 
among' the crowd of Masons, and which 
I was certain recognized me, to pay 
much attention to his remark. It was 
Darius Fox. How did he happen to 
be here, thirty miles from Brownsville, 
engaged in this evil work? But I did 
not mention my discovery to Mr. Mills, 
and after a while the whole noisy and 
excited assemblage moved on towards 
Le Roy with many stops by the way, 
till finally the party having Colonel 
Miller in charge halted at a tavern for 
supper, and after a brief consultation 
with Mr. Talbot we saw the former 
leave the wagon as if released and start 
off in the direction of Batavia. But 
there was a rush made headed by the 
constable French, and he was once 
more a prisoner. This, however, gave 
occasion for repeating the demand 
Avith greater urgency to take him be- 
fore a magistrate. It was at last ac- 
ceded to, and before Judge Barton oc- 
curred the strangest scene of all. The 
constable Jesse French, so active in 
arresting him, oddly disappeared, while 
neither plaintiff nor witnesses came for- 
ward to support the charge against 
Colonel Miller, who was accordingly 
set at liberty. But in a few moments 
after he had left the justice-room there 
was a hallooing and shouting down the 
street. Jesse French and his posse had 
reappeared and were trying to arrest 
him again. 

There was a rush of Colonel Miller's 
friends to the rescue. And I have here 
to record a most extraordinary feat 
of arms on the part of Mr. Jedediah 
Mills who could by no means sit quietly 
in his wagon, but jumped nimbly out, 
forgetting his three-score years, and 

joined in the melee with as much ardor 
as if he had also quite forgotten the pres- 
sure of the cable-tow — -which perhaps 
he had. 

Three times there was a rush and a 
rescue. The third time right and might 
prevailed, and Colonel Miller was put 
into a stage and driven rapidly home- 

Mr. Mills jumped into the wagon 
and wiped his heated brow. 

"This is about the hardest afternoon's 
work I ever did. I'd rather break up 
new land all day. Well, I'm going on 
to Savin's Bend. I've been promising 
old Aunt Dorcas Smith a visit this some 
time. And she is given to entertain- 
ing strangers. She'll take you in over 
night and be glad to." 

But I chose instead to take the night 
coach to Brownsville, and reached home 
just as the glow of dawn was flush- 
ing the eastern sky. 

(To be Continued) 


The World To-day says that "The 
efforts made by the Roman Catholic 
bishops in France to arouse the people 
in behalf of the church at the general 
elections in April were unsuccessful. The 
bishop of Constance urged that united 
action by the Catholics would 'put an end 
to the crimes against religion and liberty 
which the coalition of Judaism, Free- 
masonry, and Protestantism, is commit- 
ting.' The present ministry was how- 
ever, sustained, Premier Briand being 
returned by a majority of eight thousand 
votes. The Republican 'Bloc,' as the 
combination of parties of the left is call- 
ed, will remain in control of the govern- 


"The Character, Claims and Practical Work- 
ings of Freemasonry." By Ex-President Charles 
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Polar Night, 

Thou 5erv'5t 

Our Owl's Nest 
Naturally Suspected 
Disloyal Secret Oaths 

Families, Juries- Are 
They Secret Socie- 

Myth as a Leading 
Sunday School Idea 

The Power of the Se- 
cret Empire 



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"Jesus answered him, — I spak* openly t» {he nurid; and in secret have I said nothing." John 18:20. 




President James Fairchild of Oberlin 
College struck a true note when he de- 
clared that "the very idea of secret com- 
bination implies a barbarous age, or a 
state of social anarchy in which such ar- 
rangements are necessary for safety. 
There is no place for it," said he, "in a 
Christian civilization." Organized se- 
crecy sworn between strangers of diverse 
conditions and interests is abnormal and 
implies an abnormal state of society. At 
best it is the barbarous defense of an out- 
lawed tribe ; often, still worse, it is a 

Right here, good friends, in the pad- 
ded cell is the man who invented the col- 
lege yell. * * * * He grins at you 
with a vacant eye and thinks you're a 
brother of Pi Chi Si ; he makes a sign 
that the brothers know and waits to see 
if it's really so; then he thinks you are, 
and his great lungs swell with a rush of 
air for the old-time yell * * * but 
you need not run from the frightful 
noise, for he's only one of our Rah-Rah 
boys. — Saturday Evening Post. 

It is not among college girls alone 
that secret orders tend to social condi- 
tions, which in their case may be inten- 
sified. President Hitchcock of Amherst 
College said : "These societies, at differ- 
■ent periods, have been fruitful sources of 
excitement, jealousy and heart-burning 
among the students." A lawyer who 
was an Amherst graduate, reported that 
the Alumni who had been away long 
■enough to come to their senses and to 
care more for the whole college than for 
a little secret clique, were obliged to hold 
a meeting with the undergraduates in 
the gymnasium at one commencement, 
and there assure them that funds would 
be cut off if they did not stop weaken- 

ing their athletic team, and insuring the 
defeat of Amherst on intercollegiate 
fields by their secret society log-rolling. 
Men were breaking records in that very 
gymnasium, yet Amherst was constantly 
coming home with colors trailing in the 
dust. The Wellesley trouble cannot be 
set wholly apart by itself as an outcome 
of female snobbishness, but must be 
classed — however modified for good or 
evil by sex — with the other outcroppings 
of an abnormal svstem. 


A big nest of Owls was hatched last 
week in Butler. It was done on prayer 
meeting night. There was no con- 
nection, only a mere coincidence. The 
past president is W. E. Leyland. Whether 
past means past redemption we know 
not. C. H. Johnson is invocator. A lot 
will be needed. Warden W. P. Dickey 
will hold the key of the cage and clean 
it on occasion. Sentinel J. G. Wagner, 
in case of pull, will hoot from the top 
perch. One of the Owls from the new 
nest, who had not got over the daze 
from his first flight, bumped into us on 
Friday and asked us to give the Owls a 
writeup. We are. Owls are birds of 
darkness. It is their natural element. 
Their deeds and plumage fit the night. 
"They that be drunken are drunken in 
the night." Owls hate the light, "nei- 
ther come they to the light, because their 
deeds are evil." Owls are unclean birds. 
We have the Bible for that. The Bible 
puts the owl, the bat, the buzzard and the 
ass in the same class. There is a lot of 



November, 1910. 

truth in the Bible. What the Bible don't 
hit isn't worth shooting at. The owl is a 
favorite bird with the prince of darkness. 
Why? It hates light. Draws unclean 
associates. Hangs around the old haunts. 
Takes to snakes. And loves bad spirits. 
Owls take to offall. How do you know ? 
The Bible says that when God hasn't any 
further use for a city he ''casts it to the 
owls and bats." Any city is in bad odor 
when owls come to make their nest in it. 
Owls are not good for much. You cannot 
pick them for geese, eat them for meat, 
endure their song, or adorn with their 
plumage. When owls overfeed or drink, 
they throw up the lees of their gorge. 
What owls ? Ask the chief. What is the 
prime feature of an owl ? The big eye. 
What do owls do ? Prey in the night and 
hoot. How does he get snakes ? Out of 
the worm of the still. Why are his 
eyes so big? To fill the empty spaces of 
his head and make him look wise while 
otherwise. Are Owls a temperance so- 
ciety ? Yes, the brewers'. Will they have 
a H cense to retail? No, wholesale. Why 
do they keep late hours? So as to have 
the whole street to go home on. Are 
Owls well named? See a Concordance. 
Are we to have a nest of Buzzards? 
That's next. Can a human be an Owl or 
Buzzard? Some can. How? It's their 

P. S. Dr. B. L. Ramsey is physician of 
the Nest. This is a splendid introduction 
of a new physician to a city. It shows 
that the Doctor wants to get in with a 
class of men who will not need or ask for 
any prescriptions for whisky. The Nest 
will not need prescriptions. 

— The Clean C ommonwealth, Butler, 
Pa., Oct. 7, 1910. 

*Tf your lips would keep from slips, 
Five things observe with care : 

Of whom you speak, to whom you speak. 
And how, and when, and where." 


Secret police abuse is treated in a 
startling article published in the Febru- 
ary number of The World To-Day. Its 
author is Hugh C. Weir, and this is the 
second of his series of articles written 
under the general heading, The Menace 
of the Police. The special heading of the 
January article was Three Million Dol- 
lars a Day for Crime. In that article he 
severely exposed the meagerness of re- 
sults : for instance, ninety-eight out of 
every hundred murderers go free, though 
there are ten thousand murders each 
year. Two hundred and fifty thousand 
persons engaged in the systematic pur- 
suit of crime are never touched by law. 
''There is a certain wealthy Jewish resi- 
dent of New York who owes his income 
to the fees of prominent criminals, who 
pay him to travel up and down the coun- 
try as a 'fixer' between them and the po- 

The second article is on The Bully in 
Uniform. It opens with a picturesque 
account of a visit to San Lorenzo, in the 
Panama jungle, where Mr. Weir went 
into the underground dungeons of the 
Inquisition. Here were rusty chains, leg 
irons, and littered relics of torture which 
filled the cavernous depth with shrieks 
of victims of the seventeenth century 
Italianism seconded by ima^e worship- 
ing Spain. "This* was the Spanish In- 
quisition of the seventeenth century in 
the days when naked swords and naked 
passions ruled the world. The story 
which follows is that of the American 
Inquisition of the Twentieth Centuvy. . 

. . It will reveal the horrors of an 
inquisition which rivals in its brutality 
and ingenuity even the underground 
sway of San Lorenzo. 

"The Inquisition of the seventeenth 
century, men conducted in the name of 
century, men are conducting in the name 
religion. The inquisition of the twentieth 
of justice." 

The writer still urges his claim that 
the American police are inefficient, by de- 
claring that the "system of the Third De- 
gree is followed generally by the Amer- 
ican police" because failing in "skill, and 
intelligence" they resort to brute force. 
"At its greatest exhibition of brute 

Novemiber, 1910. 



strength, it is an admission of most ab- 
ject weakness." 

Professor Munsterburg is quoted as 
recently declaring : ''Even if nine-tenths 
of the newspaper stories of the Third De- 
gree are exaggerated, a condition pre- 
vails which it is difficult for the average 
American to believe possible in our mod- 
ern civilization." 

Abuses perpetrated in secret, are il- 
lustrated by cases described by the writ- 
er, who has been editor of a paper in 
Dayton, Ohio, and who personally knows 
police abuse, He enters into almost in- 
credible details, and shows that the in- 
nocent suffer tortures which no police- 
man would dare to perpetrate on the 
open street or in a court room. We sin- 
cerely wish that every decent citizen who 
notices our reference to this article would 
read what Mr. Weir graphically reveals. 
Is the country being prepared for a domi- 
nance sought through secret orders, gov- 
erned by Jesuits and included in the 
Federation of secret societies? 


We have before us the Washington 
Times of Dec. 6, 1909, containing an 
account of the memorial services for the 
dead Elks of the past year. While the 
character of this lodge has possibly im- 
proved since the formation of the Eagles 
as the special political and saloon lodge, 
yet it still has the reputation of being 
one of the most worldly and sporty 
lodges of the whole brood of the secret 
empire. No lodge, however, can be so 
unscriptural as not to secure some min- 
ister's services, to give it prestige 
in public. We notice in this ac- 
count that the Rev. W. L. Lynn, pas- 
tor of the Gorsuch Memorial Methodist 
Episcopal church, "said the opening 
prayer and pronounced the benediction." 
A Mr. Sheppard of the order gave the 
memorial address, in which he eugolized 
the departed members "and in eloquent 
terms and with hopeful philosophy con- 
sidered the subject of death in its many 
historical and personal aspects." In 
closing his remarks Mr. Sheppard re- 
minded those present that those in whose 
memory the exercises were being held 
''are not dead, but have entered into a 

higher life, which the grave cannot de- 
stroy. Their immortalities will blend in 
joyous immortality with their God." 

Accompanied by the band, the Elks* 
quartette and choir sang "Nearer My 
God to Thee," in which the vast audience 
joined. The use made of the cross was 
very ingenious. "On the left of the stage 
was a large cross covered with smilax 
and containing 119 electric lights, each 
one representing a member who had 
died previous to the services of last year. 
In the rear and at the right of the stage 
was an immense star, with an equal num- 
ber of electric hghts, and as the names 
of the members were called a light on 
the cross would be extinguished, while 
simultaneously one would be illuminated 
zvithin the cross/' 


The Fraternal Monitor says : ' 

"In these days of paternalism and cen- 
tralization the following definition of a 
fraternal society, as given by Insurance 
Commissioner Tarbox of Massachusetts 
years ago, may not be inapropos as 
showing the underlying principles gov- 
erning fraternal operation : 'A fraternal 
society is, in fact, a little republic in it- 
self ; it makes its own laws and the mem- 
bers are bound by them ; the widest lati- 
tude should be given to fraternal socie- 
ties, as they are semi-charitable, benevo- 
lent institutions and they have been, and 
should be, exempt from the general in- 
surance laws and taxation.' " 

But who would venture to let his in- 
surance risk be carried with such an un- 
derstanding? Suppose we do rule out 
these societies and exempt them from 
laws which protect the patrons of the 
regular business, what security have we 
then ? Who knows what mav be included 
within that "widest latitude" which is in- 
dicated? Would women insure in a 
ladies' sewing society, in a woman's 
club, in a season's whist party? Fidu- 
ciary affairs are better placed in the care 
of responsible rather than irresponsible 

"Life is serious business, and nothing 
which pertains to it is either a joke or a 



November, 1910. 


A recent number of King Arthur's 
Herald announces a secret society pil- 
grimage to Great Britain. The Herald 
is the organ of a movement which trans- 
fers to the Sunday-school the juvenile 
secret system, that special object of 
execration in public schools which has at 
length been driven out by faculties, 
school boards, professional educators and 
state legislatures. Secret societies having 
been found intolerable in public schools 
are provided a refuge in Sunday-Schools, 
and thus Bible study is associated in the 
minds of the young with what educators 
have vigorously denounced and forcibly 
expelled as a nuisance and an abomina- 

Until now, the names Sunday-school 
and Bible school have been interchange- 
able, and leading ideas associated with 
either name have been religious. Heroes 
whose lives have been made impressive 
have been Bible characters, or if others 
have received attention it has been be- 
cause they were followers of prophets 
and apostles of the true rehgion. No 
name was permanently a leading one, 
merely as that of a warrior or a states- 
man. Caesar might for a moment come 
into view because he happened to reign 
when Jesus was born or Paul was im- 
prisoned; Lysias might win permanent 
record for a brief letter, by making its 
subject a Christian prisoner. Though a 
centurion shared a voyage, his ship- 
wreck was the shipwreck of Paul. 

Now, however, pupils of a Bible 
school, segregated as Knights of King 
Arthur, steadfastly belong to him, con- 
stantly think of him, form from the Ar- 
thurian myth their ideals, and fix their 
constant attention on an old fighting 
Briton, whose history is doubted, and 
whose existence is barely conceded, as 
their Bible school hero. In a school 
which seeks truth a separated secret 
clan pursues myth. 

The founder of the society, together 
with the editor of the K. O. K. A. Her- 
ald, will accompany K. O. K. A. pilgrims 
this summer to supposed shrines or 
.places of interest in Great Britain with 
^which the name of Arthur has been as- 
sociated. The founder has already gone 

over the route preparing himself as lec- 
turer of this personally conducted tour. 
No one would deny that an itinerary 
could be made out which would promise 
to all members of Sunday-schools — 
pupils, teachers, superintendents, and 
pastors — vast gains in knowledge and 
grasp of Scripture. Such journeys are 
made every year, and books based on 
them are written. After long residence, 
Thompson wrote his standard reference 
work, fitly naming it 'The Land and 
Book." The land was the Holy Land, 
and the book that true and real text- 
book of Bible schools, the Holy Bible. 
The path of the Christian student would 
not wander too far though it nowhere 
crossed what are called Bible lands like 
Palestine, Egypt, or Greece, since so 
much of true and well-attested modern 
church history has been lived in countries 
like Germany, Switzerland, Scotland, and 
the Netherlands, that genuine knowledge 
of religious history and doctrine could 
well be advanced through acquisition and 
illumination due to travel in these lands. 
Time would not be lost in following 
heroes and martyrs of the Protestant 
Reformation, and of later periods far re- 
moved from what we call Bible times. 

These lands and ages had their well- 
attested Christian heroes. Was Arthur, 
the reputed prince of Cornwall, one of 
them? Who was King Arthur? The 
question is a primary charm investing the 
difficulty encountered in answering this 
leading character of a secret order. He 
is by far the more available because 
dimly seen in the shadowy margin out- 
side authentic history. His actual exist- 
ence seems almost guardedly conceded. 
The time of his reputed career is char- 
acterized by Smith in his "Smaller His- 
tory of England" as "a most curious ex- 
ample of a mythical period interposed be- 
tween two ages of certain history." In 
the first of the six volumes of Hume's 
"History of England," we read: "The 
southern Britons, in this extremity, ap- 
plied for assistance to Arthur, prince of 
the Silures, whose heroic valor now sus- 
tained the declining fate of his country. 
This is that Arthur so much celebrated in 
the songs of Thaliessen, and the other 
British bards, and whose military 

November, 1910. 



achievements have been blended with so 
many fables, as even to give occasion for 
entertaining a doubt of his real exist- 
ence." Macauley likewise says in his 
first volume : **Hengist and Horsa, Vor- 
tigern and Rowena, Arthur and Mordred, 
are mythical persons, whose very ex- 
istence may be questioned, and whose ad- 
ventures must be classed with those of 
Hercules and Romulus." 

A cyclopedia article treats of "Arthur, 
Artur, or Artus, a semi-fabulous British 
hero and king." The same article adds 
that "his fame and adventures were mag- 
nified and embellished by writers of va- 
rious nations in the Middle Ages." Could 
anything be better adapted to a secret so- 
ciet}^ than such a hero or such a period? 
Could anything be less adapted to a Bible 

Connected with the fairy tale of this 
half-fabulous Briton, is that of the en- 
chanter Merlin. That is the name given 
now to the lodge master — he is Merlin 
of the Castle. He represents Myth ; if 
now he is also pastor, will the boys see 
him there through a haze of myth ? Will 
he impress them as otherwise he could 
with truth? 

Again, however a poet or a Sunday- 
school teacher may have refined the old 
fierce legend, the question of ideals and 
models may not be without serious point. 
Arthur has been an earlier ideal to those 
who still belonged to the Dark Ages de- 
manding protest and reformation. The 
attitude of fighting, roystering, super- 
stitious courtiers, not delivered from the 
blindness of the Dark Ages by contem- 
plating this same model, is not what 
should be held by young Bible students 
five centuries later. May there not be a 
partial answer to the question in one of 
the earliest paragraphs of Froude's His- 
tory of England where he says : "The 
aspirant after sanctity in the fifteenth 
century of the Christian era, found a 
model which he could imitate in detail in 
a saint of the fifth. The gentleman at 
the court of Edward IV. or Charles of 
Burgundy, could imagine no nobler type 
of heroism than he found in the stories 
of King Arthur's Knights"? Would this 
medieval gentleman be a guide in any- 
thing belonging to this enlightened age, 

or are his ideals fitted to a modern school 
of any kind? 

However this may seem, it remains 
true that the boy whom the public 
school reforms or expels, and who has 
been stigmatized as "Kid Frat," has now 
been provided with his chance to have 
secrets, and be Page, Esquire, and pos- 
sibly. Rector, or Merlin, even though dis- 
qualified to become Queen, or Lady of 
the Lake. 

The man who takes life easy will take 
death hard. 

Our loves shape our lives, but we 
shape our loves to our liking. 

To be able to have the things we want 
— that is riches ; but to be able to do 
without — that is power. — Geo. MacDon- 

"The fear of to-morrow robs you of 
force for to-day." 

I spake openly to the world ; I ever 
taught in the synagogue, and in the tem- 
ple, whither the Jews always resort ; and 
in secret have I said nothing. — John 18: 

Be not ye therefore partakers with 
them. And have no fellowship with the 
unfruitful works of darkness, but rather 
reprove them. 

For it is a shame even to speak of 
those things which are done of them in 
secret. — Ephesians 5:7, 11, 12. 

"They are a great evil." — Wendell 

"Come out from the lodge." — Dwight 
L. Moody. 

"Whatever in it is not babyish is dan- 

gerous." — ^Howard Crosby 

"We know no government save ou** 
own." — Grand Lodge of Missouri. 



November, 1910. 




Paying for a dead horse is usually re- 
garded as a very depressing occupation, 
but buying a dead horse would seem to 
be still less inspiriting. 

Suppose, for example, a man says : 
^'Wlhat will you give me for my horse?" 

"Which horse?" 

"Why, my black one ; the one which 
cost me three hundred dollars." 

"Do you wish to sell him?" 

"Yes, I would be willing to." 

"What is your price?" 

"Well, that depends. If you will 
pledge me your word of honor that you 
will never under any circumstances di- 
vulge the particulars of the trade to any 
person, but will always conceal and never 
reveal anything pertaining to it, I will 
sell you that horse for one hundred and 
fifty dollars and take your note payable 
one year from date with interest." 

The man considers the matter; he has 
seen the horse, knows it to be a stylish, 
high-stepping nag, and thinking the bar- 
gain a good one he makes the purchase, 
writes the note and hands it over, andi is 
told : 

"You will find the horse in the field 
back of the barn ; go and get him when- 
ever you please." 

He goes, and to his astonishment finds 
the horse has been dead a week, and is 
frozen stiff as a rail. He comes back in 
great wrath and disgust and reproaches 
the sharper who has thus wronged him, 
but is met with an emphatic — 

"Hush ! Did you not promise me most 
solemnly, upon your word of honor, that 
you would not under any circumstances 
divulge the particulars of this bargain to 
any person?" 

"But you are a swindler and a cheat, 
and I will never pav you the money." 

"Be quiet, my friend," is the reply, 
"some one might hear you. You prom- 
ised never under any circumstances to 
mention this trade, but always to conceal 
and never reveal the facts in the case. 

I hold your note for the one hundred 
and fifty dollars ; I regard your note as 
good; I believe you to be a man of hon- 
or; I expect you will pay the note at ma- 
turity and make no fuss about it. Re- 
member I have your pledge never to 
mention this matter to any person under 
any circumstances; and if you violate, 
your promise in this respect, who will 
believe you in any statement which you 
may make? You will confess yourself 
a liar and a wretch destitute of honor 
and integrity, and thus will impeach your 
own character and discredit your own 

A man who had been thus over- 
reached would probably consider himself 
in rather a disagreeable predicament. 
Whether he would pay the note and 
avoid trouble, or refuse to pay it and 
defy his adversary, would depend partly 
on how much courage he had, and partly 
on his estimate of the power his adver- 
sary possessed. If he found that the man 
who had over-reached him had sold the 
same horse to a hundred other persons 
and had bullied them in the same way, he 
might perhaps make common cause with 
some of them, and they together might 
resist the swindle. If, on the other hand, 
he found that nine-tenths of the men 
who had bought the horse had paid their 
notes to save disgrace and had concluded 
to reimburse themselves by the same 
trick and had been selling dead horses 
to their neighbors in the community, so 
that nearly every one of them had got 
his money back by swindling some other 
simpleton, and that they had bound and 
banded themselves together under the 
most solemn obligations and decided by 
every possible means to misuse and abuse 
those who divulged the particulars of 
their craftiness, it is possible, if he was 
a timid man, that he would deem it his 
safest course to get his hand out of the 
lion's mouth as easily as he could, pay 
his note, pocket the loss, and go about 
his business. 

But no man looking at such a swindle 
in its legal aspects would counsel sub- 
mission to it. Anv lawyer would advise 
a man to refuse the payment of such a 
note as that if it remained in the hands 
of the person to whom it was given, and, 

November, 1910. 



if the claim was carried into court, to 
plead a want of consideration; and, fur- 
thermore, to prosecute the man for swin- 
dling and fraud and send him to the 
state's prison. 

The business of selling dead horses 
sounds a little strange, but something 
remarkably like it prevails to a large ex- 
tent. There are societies of men which 
profess to sell to their fellow-men great 
secrets, hidden depths of wisdom, hon- 
ors, titles, and dignities which are of 
great value. The bargain is always made 
in secret. The purchaser is bound never 
to disclose the terms of the transaction ; 
he must never tell what he purchased, 
nor the price he paid ; the most solemn 
obligations are imposed and the most 
fearful penalties are appended in case 
those obligations should be violated ; and 
thus a man having paid his money and 
given his note, his pledge, or his promise, 
receives in return, what ? A dead horse ? 
No, but certain secrets, grips, passwords, 
and similar useless flummery, concerning 
which on examination he finds that the 
secrets have been published to the world 
for years ; that the terms of the bargain 
have been disclosed a hundred times ; 
that the grips and passwords are thus 
known by multitudes outside of the asso- 
ciation, and that the whole thing, so far 
as wisdom, knowledge, or value is con- 
cerned, is a deceptive swindle, compared 
with which the sale of dead horses may 
be regarded as an honorable transaction. 

But under these circumstances the man 
finds himself bound by the most tremen- 
dous pledges, and under the sanction of 
the most awful penalties, never, on any 
account or under anv circumstances, to 
divulge the secrets of the transaction, or 
the particulars of the oblis^ations im- 
posed upon him. He must abide by the 
bargain which he has made. He cannot 
fail in the performance of one jot or one 
tittle thereof; and he must furthermore 
see others hoodwinked and swindled in 
the same manner that he has been, and as 
he values life must lift no warning voice, 
and impose no obstacle to prevent the 
wrong that is being done. And if his 
conscience will not allow him to do this, 
then he must be branded as a false and 
prejudiced traitor, and no terms of re- 

proach or infamy are too severe to ex- 
press the detestation in which he is held 
by those who, having swindled him, are 
determined to swindle others in the same 

Of course, a judicial review of the 
matter would at once liberate him from 
all obligations ; he has but to plead a lack 
of consideration ; he bought a horse, not 
a dead carcass ; he paid for wisdom, not 
folly and tomfoolery; he purchased se- 
crets, and not open and well-^known mat- 
ters which have been blazed and pub- 
lished from Dan to Beersheba. When he 
bound himself to keep the secrets it was 
with the understanding that there were 
secrets to keep. Said a Masonic minister 
to the writer : 

''You cannot reveal the secrets of Ma- 
sonry, no man can reveal them; how can 
you reveal that which has already been 
revealed and published to the world a 
dozen times ?" 

Twenty-five cents judiciously invested 
in Anti-masonic publications, will give 
more real knowledge of Freemasonry 
than twenty-five dollars invested in dead 
horses in the shape of initiation to Ma- 
sonic degrees ; only let purchasers be sure 
that they obtain gemdne Anti-masonic 
publications instead of the spurious Mor- 
gan books issued by the Masons them- 
selves for the purpose of misleading and 
deceiving the public. The dead horse 
flourishes. Whoever dares to expose the 
swindle is denounced as a "perjured vil- 
lain," and if he does not imperil his life, 
everything which can be done covertly 
for his injury and embarrassment will 
not fail to be done. Let sensible men 
take warning; let young men look before 
they leap ; let them make no secret bar- 
gains and buy no horses till they can first 
see for themselves whether they are dead 
or alive. 

Repentance does not consist in one 
single act of sorrow, though that being 
the first and leading act, gives denomi- 
nation to the whole ; but in doing works 
meet for repentance, in a sincere obe- 
dience to the law of Christ for the re- 
mainder of our lives. — Locke. 



November, 1910. 

My soul, never talk of the accidents of 
thy life. Never say that any spot, how- 
ever deserted — that any pillov^, how- 
ever stony — has come to thee by chance. 
The stone thou rejectest may become 
the head of the corner. The stray mo- 
' ment which thou despiseth, may be the 
pivot on which thy fate revolves. — Sel. 



The late Joseph Cook gave an address m 
April 1890 in the First Methodist Church, 
Chicago, on Disloyal Secret Oaths, which was 
.very popular and had a wide circulation. It 
has ibeen out of print for some time, but in- 
quiry for it and also its intrinsic value has 
decided us to republish it in the Cynosure. 

If I am not mistaken, Mr. Chairman, 
and ladies and gentlemen, there are two 
kinds of secret societies — the gilt-edged 
and the guilty edged. The former are 
made up chiefly of fuss and feathers, 
regalia and pewter swords ; we are too 
much in earnest to pause to discuss 
them now. But the latter are dipped, 
sometimes not merely in sacrilege ; they 
actually touch blood. My chief topics 
to-night are Mormonism, Clan-na Gael- 
ism and Jesuitism — all of the disloyal 
species, so that I might say that my 
central subject is disloyal secret oaths. 
Every piece of cordage in the British 
Navy has a red thread running through 
its center. Disloyal secret oaths run 
through all the worst kinds of secret 
societies, and it is the worst kind that 
we are here to discuss chiefly. 

There have happened lately three 
very important legal events : first, the 
exposure in this city of some of the se- 
crets of the Caln-na-Gael society and 
its allies ; next, the exposure in Salt 
Lake City of the secrets of the Endow- 
ment House oaths ; and thirdly, the 
justification, by the decision of the Su- 
preme Court of the nation, of the fam- 
ous Idaho Test Oaths, disfranchising 
Mormons. The Supreme Court has 
gone so far as to assert that any one 
who is known to have taken the En- 
dowment House oaths should not be 
naturalized, and. if he has been natural- 
ized, should be disfranchised. 

As our population grows, and politi- 
cal prizes in America become vaster. 

the danger from disloyal secret oaths 
will increase. 

This nation is very small in numbers 
compared with what it must be in time. 
We have 65,000,000 of people governed 
by about 13,000,000 of voters. Of the 
13,000,000 about 3,000,000 fail to vote 
in every closely contested election. 

They are stay-at-homes. When the 
margin is narrow these absentees easily 
determine the result. Now, what have 
you left? I hold up my hand to repre- 
sent the 10,000,000 voters of this coun- 
try. Two millions of those are illiter- 
ates ; and more than 2,000,000 are mem- 
bers of secret lodges of various sorts. 
I shut the two smaller fingers of my 
hand to represent the general effect of 
illiteracy and of the secret lodge sys- 
tem upon our national politics. In any 
closely contested Presidential election, 
either of these forces alone might deter- 
mine the result. Here you have the 
great Satanic thumb of the Whiskey 
Ring, with its allies, the brothels and 
gam'b'ling dens. They clasp themselves 
over the illiterate classes, and have a 
good deal of help from various of the 
worst kinds of lodges, in spite of the 
entire freedom of some of our secret 
organizations from alliance with the 
Whiskey Ring. I do not charge them 
all with such alliance, but in politics 
some lodges form such alliances fre- 
quently. Here you have the Demo- 
cratic and Republican parties, the two 
great fingers of this hand.. Here is this 
powerful combination, and you notice 
what power that combination may have 
upon these two fingers. Politicians are 
good arithmeticians. When the mar- 
gin is narrow there is nothing for those 
fingers but to stoop down and get votes 
from this combination. It is over aiid 
under, and over and under, and over 
and under, and things are immensely ' 
mixed. This is the grip that is on the 
throat of every great municipality of the 
country. Andl here is your Republican 
party that has done wonders in some 
States for temperance and morality, but 
which, when it meets in this city as a 
national organization, forgets until the 
last day of its session to say anything 
upon the chief mischief of our time — che 
chief mischief that has more money be- 

November, 1910. 



hind it and has caused more trouble than 
ever slavery caused. On the last day of 
your Republican Convention it passed a 
timid resolution in favor all judicious 
measures forthepromotion of temperance 
and morality. As a national organization, 
it is not under that thumb; it is over it 
and under it, and over it and under it. 

Now, the solemn truth is that already 
three-quarters of our public officials are 
members of secret societies. It is supposed 
to be very essential to the success of a po- 
litician that he have the support of the 
lodges. I am asking you to look at this 
combination of forces in national politics 
in order that you may make a calculation 
in your thoughts of the ultimate danger 
of disloyal secret oaths. This topic 
should be discussed, not only for to- 
night, to-morrow^, next week, next 
month, and the next year, but for the 
next century. If these are the postures 
of our parties and politicians in the 
present hour of a thin population, what 
will be their postures when we have a 
hundred and fifty and two hundred mil- 
lions, and when the national grab-bag 
is a thousand times broader and deeper 
than at the present hour? 

If, at this hour, it seems somewhat 
dangerous to a man's popularity and 
influence to oppose the system of lodges 
or disloyal oaths; if I, for instance, 
run considerable risk in uttering my- 
self candidly to-night on this topic, 
what will be the risk if we allow the 
deadly upas tree to grow until it has 
attained its full height? In the present 
combination of forces and politics, so 
much force and power can be exercised 
by secret combinations that almost no 
politician dare oppose them. What may 
be the power exercised by them ulti- 
mately in a population compared with 
which our present masses altogether 
on this Continent are a mere sprink- 
ling? If it is already impossible for any 
one to speak out on this topic with- 
out being shot at, or shot into by the 
arrow of slander in ambush, then i't is 
high time to draw out the fire of the 
enemy and know where we are. 

It was my fortune in Salt Lake City 
some years ago to speak very candidly 
on the mischiefs of Mormonism. I 
made some attempts to discover the 

secrets of the Endowment House. Of 
course, I could not enter that great 
Bastile. There it stood with its walls 
twelve and nine feet thick, with its nar- 
row windows and its guarded doors. 
The building was not finished when I 
was first in Salt Lake City, and yet it 
had the appearance of a structure in- 
tended to be a fortress as well as a 
place of secret asylum. I was told by 
some judges of the United States Courts 
that the Mormon Endowment House 
oaths contained distinctly disloyal 
pledges. Various pamphlets had been 
issued on this topic. I gathered every- 
thing I could put my hand on that was 
in print. I cross-examined a parlor full 
of gentlemen one evening, some of 
whom were seceded Mormons, as to 
the character of these oaths. In short, 
I obtained from various sources almost 
the information which has now come 
before the public as a result of judicial 
proceedings of the most careful kind in 
Salt Lake City. 

What could I do with that informa- 
tion? It was not official, it was not 
legal ; it was information gathered by 
travel. I personally credited it, but you 
can say of a seceding Mormon that he 
has been embittered by his experience, 
and is not to be trusted. You can say, 
as Mormons did say, that rightly in- 
terpreted, the oaths were all loval. You 
can say that the seceding Mormons 
have been misled, and that they have 
not gone through the whole scale of 
Mormonism and do not understand it 
to the top, and that real loyalty abides 
at the summit, however, much disloyal- 
ity might be in the roots of the tree. 
I found I could not do anything with 
that information, and yet I had as 
much information as I have now. 

You cannot get a hearing for hearsay 
on the subject of secret societies in this 
country. You must have actual, legal 
evidence, and that is the reason why 
to-night I have resolved to put my foot 
down on nothing but absolutely legal 
evidence received in the courts. When 
I come to the topic of Masonry I mean 
to say nothino- that has not been justi- 
fied over and over by investigations 
conducted in a legal manner in our 
courts of law. As to the Endowment 



November, 1910. 

House at Salt Lake City, we have now 
obtained full information through the 
courts, and the public is convinced that 
there is no longer any doubt about the 
disloyal character of the Mormon oaths. 
The very highest judicial tribunal has 
settled the question once and for all 
that a man who has taken these Mor- 
mon Endowment House oaths should 
not be naturalized, and that if he already 
calls himself a citizen he should be 

It has been shown that the public in- 
formation on this subject, gathered 
from the best sources, none of it likely 
to be authoritative to the whole public, 
was after all correct, and that what we 
heard from seceding Mormons was the 
truth. What we gathered from judges, 
who had shrewd surmises as to the 
character of these oaths, was correct. 
We ought to take a lesson from this 
as to some other subjects connected 
with secret societies where we are re- 
bufifed by being told we know nothing 
about the matter. We knew something 
about Mormonism before this legal evi- 
dence came to us, and I maintain that 
we know something about the vaunted 
secrets of some societies amongst us. 
We have other good evidence to pro- 
duce from sources outside the courts : 
nevertheless, I mean tO stand on the 
legal evidence. Let us not allow our- 
selves to be intimidated by being told 
that we have never been members of 
secret societies. Some of us have been. 
But there has never been any great 
secret society in this land that has any 
secrets it can keep long. The reporters 
of this country are an omniscient class, 
and not under any oaths to keep se- 
crets. I am convinced that our impres- 
sion of the oaths taken in secret so- 
cieties of the land is about right, and 
yet I will not assert that this is the 
case, for I wish to stand on strictly 
legal evidence. Our experience with 
the Mormon Endowment House oaths 
should convince us that the shrewd sur- 
mises of our best scholars, our best 
legal minds, our best editors, are after 
all very near the truth, and that legal 
investigation will probably justify our 

Let me take up next, this topic with 

which you are so familiar in Chicago, 
the murder of Dr. Cronin. I want you 
to look at the atrocity of such proceed- 
ings as were brought out in detail be- 
fore your court, the atrocity oif the con- 
spiracy hatched in a hotbed of faction 
in a vast organization extending across 
the Continent. Let our population be 
doubled and trebled; let political 
prizes be increased; let the attempt to 
bring on a contest here between fac- 
tions and a war there between sections 
of some secret organization be in- 
creased in virulency in proportion to 
the increase of the size of the prizes,, 
and you can imagine that many a se- 
cret murder might occur, traceable to 
just such organizations. The death of 
Dr. Cronin was providential. The ab- 
solute infernality which lies in the prin- 
ciples that led to the murder of Dr. 
Cronin may grow to a serpent twining 
around our Republic as the serpent 
twined around the Laocoon of old. Our 
duty is to seize that serpent by the 
throat while he is young, and unwind 
his coils from the body politic and so- 
cial and religious, and then hurl the 
viper back into the chaos where he 

Many ministers have gone into secret 
organizations. Numbers of our best 
citizens are in them. I am not assail- 
ing any man's motive. An organiza- 
tion is one thing, but the men in it are 
another. There may be good men in it. 
I suppose there are a multitude of really 
excellent men in the different secret 
organizations of this country that real- 
ly do not know the characters of the 
organizations or have not reflected on 
them. If they find themselves deceived 
after they join a society, sometimes for 
fear of trouble they do not leave it. 
Very often, however, they do leave. 
There are very many secret organiza- 
tions in this country with thoroughly 
good men in them who rarely attend 
the meetings, but pay their dues. Only 
about one out of five of the Freema- 
sons, it is said, is regular in attendance. 
I am not classing the Freemasons with 
Clan-na-Gael people, because I believe 
they are on a much higher plane ; but 
I shall have enough to say about the 
possible abuses of Masonry. 

November, 1910. 



Your Clan-na-Gael people have been 
proved to be dangerous to society. In 
view of some of their principles it is 
not improper to affirm that those who 
are loyal to them are disloyal to the 
Republic. I mean by a disloyal secret 
oath, an oath that is not authorized by 
the public law, or that tramples on the 
authority of the state or of the church, 
or of both together. I maintain that a 
secret path of that sort ought to be il- 
legal, and ought to be regarded by the 
church as reprehensible. 

The statutes of Vermont up to 1880, 
— I suppose up to the present hour — 
made such oaths illegal. I am discuss- 
ing Clan-na-Gaelism, and you will not 
think that Vermont is narrow or big- 
oted because she puts a penalty of $50 
to $200 upon every secret oath not 
authorized by public law. Here, I say, 
is the red thread in the center of the 
cordage. Put an end to secret oaths 
and you put an end to all societies 
founded upon them. Vermont has made 
secret oaths, not provided for by her 
statutes, illegal and punishable by fine, 
and so has actually uprooted all so- 
cieties founded upon such oaths. In 
the Revised Statutes of Vermont, as 
published here in the edition of 1880 — 
a friend of mine very kindly obtained 
this law book for me this afternoon — is 
the following: 

"A person who administers to another an 
oath or affirmation or obligation in the na- 
ture of an oath, which is not required or 
authorized by law, or a person who volun- 
tarily suffers such oath or obligation to be 
administered to him, or voluntarily takes 
the same, shall be fined not more than $200 
and not less than $50; but this section shall 
not prohibit an oath or affidavit for the pur- 
pose of establishing a claim, petition or ap- 
plication by an individual or corporation, 
administered without intentional secrecy 
(this shows that where secrecy is inten- 
tional the oath is illegal) by a person au- 
thorized to administer oaths, or an oath or 
affidavit for the verification of commercial 
papers or documents relating to property, 
or which may be required by a public offi- 
cer or tribunal of the United States, or of 
any state or any other country, nor abridge 
the authority of a magistrate." 

That is the law of Vermont and I 
beg you to notice that the penalty here 
mentioned has been doubled since 1833. 

You say the excitement at the time 
of the murder of Morgan naturally 
caused competition between politicians 
to catch the Anti-mason vote, and that 
in the swirl of the public excitement 
Vermont was ready to pass this law. 
That law was originally passed in 1833, 
but the penalty was only $100. In 
1839, six years after, Masonry has been 
superseded by anti-slavery as a topic 
of great prominence in politics. Ver- 
mont doubled the penalty, and here 
she has kept the penalty on her books 
fifty years — $200 the highest fine for 
taking an oath or administering an oath 
not provided for by the laws of the 

NoAv, I maintain that in Mormonism,. 
in Clan-na-Gaelism and in Jesuitism, it 
is high time that we carry the Vermont 
principle, of making secret oaths il- 
legal, through all our States ; and, in 
fact, through Freemasonry also, if you 
please, for the Vermont scythe would 
cut up Freemasonry. To use the ad- 
mirable metaphor of the eloquent gen- 
tleman (Dr. Wallace) who has pre- 
ceded me, Here is a scythe that mows 
through the whole swamp of the pesti- 
lential growth of oath-bound secret or- 
ganizations. The keen blade of the 
Vermont Revised Statutes I wish to 
see in use everywhere. 

I brought to the platform a legal opin- 
ion from no less a man than Daniel 
Webster, given when Massachusetts 
had passed a law like that which is 
now in force in Vermont. It is as- 
tonishing Avhat weight Webster could 
put into a few sentences, and how a 
whole topic would be covered on its 
many sides by half a dozen of his judici- 
ous clauses. 

"All secret associations, the members of 
which take upon themselves extraordinary 
obligations to one another, and are bound 
together by secret oaths, are natural sources 
of jealousy and just alarm to others, and 
especially unfavorable to harmou}'- and mu- 
tual confidence among men living together 
under public institutions, and are dangerous 
to the cause of civil liberty and justice. Un- 
der the inuence of this conviction I heartily 
approve the law lately enacted in the State 
of which I am a citi;^en, for abolishing all 
such oaths and obligations." 

Webster, according to that opinion, 

220 CHRISTIAN CYNOSURE November, 1910. 

would justify this Vermont law, and out of large parts of South America, 

all I stand for here to-night is just that Near my blessed summer home in the 

principle in its entire natural applica- Adirondacks, at Lake George, there 

tion. If Webster was a fanatic, if the was an immense fire last summer and 

legislators of Vermont for fifty years rattle-snakes and other inhabitants of 

have been fanatics, then we are fanatics the woods were driven into a ravine, 

for justifying this central principle. So much territory was burned that all 

I now come to Jesuitism, and I beg the wild things in that region were 

leave to say that I do not wish to at- frightened away to a certain quarter to 

tack any man's religion. I would speak which they naturally fled as the flames 

of Catholicism as a religion with all due followed. N'ow, Europe has been burned 

respect. I am not here to discuss thai, over again and again; many South 

topic to-night. But Romanism as a American states have been burned over 

polity is another matter. Political Ro- again and again by flames of indigna- 

manism is under the management of an tion against the political intrigues of 

oath-bound secret organization called the Jesuits, and the exiled serpents have 

the Jesuit body. Now, as cool an au- come to the United States. Their pow- 

thority as the Encyclopedia Britannica er is in their secret organization, 

says, in its last edition, that Jesuitism You are told that it is dangerous to 

at the present hour, as a secret oath- discuss this topic. It is dangerous not 

bound organization, is a naked sword to discuss it. Many newspapers have 

with its hilt at Rome and its point Catholic editors and reporters. I thank 

everywhere. That sword has been God that the great dailies here in our 

drawn of late for the destruction of the noble city of Chicago, however, have 

American common-school system. Our lately been telling much truth about 

Republic rests its chief weight on a tri- Jesuits, and have been defending our 

pod, of which the three supports are a public school system in a manner for 

free church, a free school, a free state, which I make my best bow to the pub- 

The tripod is of such a nature that lie press. I have been known to criti- 

when you break either of the supports cise the press, but I praise your Chicago 

the whole tumbles. It is beyond con- Inter-Ocean and your Chicago Tribune 

troversy that the arm of the most pow- for discussing the relations of political 

erful ecclesiastical organization known Romanism to our common schools, and 

to history is lifted with that Jesuit for defending distinctively American 

sword in its hand for the purpose of ideas in that connection. But the Jesuits 

cutting to pieces the historic, absolute- are not disheartened ; they know the 

ly priceless American common-school power of secret organization, 

system. I say, paralyzed be the arm What have we done in Boston? We 

that is lifted for such a purpose ! have gone back to Daniel Webster's 

The power of Jesuitism is in its se- principle. We have gone back to that 

cret oaths. It is said that ten men with underlying thought of the Vermont law. 

an understanding with each other can We have gone back to the old doctrine 

manage a hundred men in almost any of Massachusetts, that every official 

assembly. Jesuitism in this country shall take an oath that he renounces all 

is like the ten men who have an under- allegiance to every foreisrn prince, pre- 

standing among the hundred who have late, state or potentate. We want every 

not. You say it is not very powerful in Jesuit in the land to take an oath of 

this Republic. It is supposed at the such renunciation, and any Jesuit or 

present time that the majority of the any citizen who will not take an oath 

Jesuits are here. Thev have been driven afflrming that the civil law is in his 

out of France, out of England, out of opinion superior in authority to any 

Germany. Of course they have tried ecclesiastical law or to the n^andates 

to return and recover their supremacy, of any secret oro-anization. shall be dis- 

but they are here in larger numbers be- franchised or shall never be naturalized, 

cause they have been expelled from In this way we may disencumber our- 

other countries. They have been driven selves of real aliens. We think there is 

November, 1910, 



reason for returning to the view of our 
forefathers. The Massachusetts peo- 
ple are beginning to see that their 
fathers were none too cautious. 

There is a Boston Committee of One 
Hundred that has been doing highly 
valuable work in connection with the 
defense of the common school system. 
I hold in my hand a pamphlet which 
they have just issued and of which the 
Secretary of the Association, Dr. Dtmn, 
a very scholarly gentleman, is the au- 
thor, in which the doctrine is published 
with the full concurrence of the Boston 
Commitee of One Hundred, embracing 
many distinguished names, that a man 
who cannot take such an oath as that 
should never be admitted to the right 
of suffrage. We stand here on the prin- 
ciple that disloyal oaths should dis- 
franchise the taker. The judge who 
gave the decision concerning these En- 
dowment House oaths would give, I be- 
lieve, a similar decision as to the famous 
— I might have said infamous — oaths 
of Jesuitism. No man can be a good 
Jesuit and also honest and take the 
oath once in use in Massachusetts to 
renounce allegiance to foreign poten- 
tates and prelates. I fear, however, the 
Jesuits will take that oath and violate 
it as often as the interests of their or- 
der require. 

There was issued, not many months 
ago, an encyclical by the Pope of Rome 
in which he says that it is the duty of 
every good Catholic to be guided by 
the political wisdom of the Vatican. I 
have the language here before me. 
When the church has spoken on any 
matter of faith and morals, the church 
members obey; but Cardinal Manning 
says that "morals" includes the field 
of education and politics. Jerome Bona- 
parte, a relative of Napoleon Bona- 
parte, married in Baltimore. A descen- 
dant of his, Charles Jerome Bonaparte, 
made a speech at the recent conver^.ion 
of Roman Catholic laymen in that city. 
In it occurred this sentence : "The Pope 
of Rome may be a prisoner or an exile, 
but he can never be a subject." That 
Baltimore convention of Roman Cath- 
olic laymen adopted a platform of prin- 
ciples, and in the last paragraph as- 
serted that any government which 

passes any law affecting the interests 
of the Pope acts without authority, and 
that convention denied the right of any 
government to pass any such law with- 
out the Pope's full previous consent. 

What has all this to do with secret 
societies? The Jesuit order at this 
moment is supreme in Rome. The 
Jesuit order is an oath-bound organiza- 
tion, and its oaths are actually disloyal 
in substance and form. I make myself 
responsible for that statement, without 
making myself responsible for assert- 
ing, that this or that pretended text of 
the Jesuit oath is the actual tex; there 
is great debate about what the text is. 
But I maintain that no Jesuit can hon- 
estly take the oaths required of him by 
the clerical party and remain loyal in 
the American sense to our institutions. 
I maintain that Jesuitism does divide 
the allegiance of the Jesuit who takes 
those oaths honestly. 

The proverb in Rome is that there 
are a Black Pope and a White Pope. 
The Black Pope is the head of the 
Jesuit order, the White Pope the head 
of the Roman church. Whenever they 
disagree the Black Pope has his way, 
and whenever they agree they rule the 
world. The Black Pope is the more 
important pope, and the Black Pope 
is the head of an oath-bound secret 
order. I am for applying the Vermont 
statute to that organization. I am for 
applying that principle of Webster and 
of the Boston Committee of One Hun- 
dred to the whole range of the pesti- 
lential, disloyal oaths. Vicar-General 
Preston said, in New York City, not 
many months ago, "The Catholic who 
will take his religion from Rome, but 
not his politics, is not a good Catholic." 
There are a multitude of good Catholics 
who resent this. I am not bringing this 
as an imputation of disloyalty against 
good Catholics, but I will not vouch 
for the loyalty of the clerical party as a 

Enlightened Catholic parents know 
very well that our schools are better 
than parochial schools, and that the at- 
tack upon our schools is organized 
chiefly by this Jesuit society. The Ro- 
man Catholic laymen themselves will 
be grateful to us for leading in an on- 



November, 1910. 

set which will deliver them at last from 
bondage. South American Catholics 
have shaken off the Jesuit yoke. In 
Chili there is a fine for sending a child 
to a Jesuit school for instruction. In 
the Argentine Republic the parochial 
schools are put under close supervision. 
That republic is so filled with the mod- 
ern spirit that it will not submit to 
Jesuitism for a moment. In all the re- 
publics of South America the yoke of 
political Romanism has been shaken 
off, although the Catholic faith of the 
people has remained. Many of our 
Roman Catholics, devoutly attached to 
their faith, are still ill at ease under the 
power of this secret society in clerical 
form ; and if we raise a huge wave of 
popular indignation, I have no doubt 
will take advantas-e of it to assert their 
own liberties in the United States 
as they have in South America and in 
Mexico. Parochial schools are abol- 
ished in Mexico. In this foreign attack 
on your common schools you have an 
exhibition of disloyal secret oaths set- 
ting up a power within a power and in- 
troducing here actual alien authority. 
Cardinal Manning, of London, himself 
well understanding the power of the 
secret organization of the Roman Cath- 
olic church, says, — and he said this in 
public to Roman Catholic ecclesiastics 
— "It is your mission, Holy Fathers, to 
bend and to break the will of an im- 
perial race." I say from Chicago here, 
the city of the Great Lakes , to Cardi- 
nal Manning, that we have now, thank 
God, no slave and no king on this con- 
tinent, and we shall never go into bond- 
age to any king or prelate on the other 
side of the sea. But you are in danger 
of having a struggle on that matter, 
because you under-rate the power of 
the Jesuit oath-bound secret organiza- 

In the few minutes left me, what shall 
T say of Freemasonry? It is an oath- 
bound secret organization. There are 
many good men in it. It has not been 
guilty of high crimes and misdemean- 
ors as Mormonism or Clan-na-Gael- 
ism or Jesuitism has been; and yet it 
was asserted at the time of the Morgan 
excitement that the skirts of Freema- 
sonry were dipped in blood. I think 

we know pretty well what Freemasonry 
is. I am not a bit curious about its se- 
crets that are said not to be discovered. 
There is a certain childishness about 
the pretense of secrecy in Freemason- 
ry that amuses us. We understand 
thoroughly well what Freemasonry is, 
and many of us who have friends in the 
organization dislike to hear the full mis- 
chief of secret oaths discussed. But 
where does our Vermont scythe swing? 
Vermont repealed the charter of one of 
these grand lodges. She took away 
from each chapter of that State all 
power to hold property. The law was 
aimed at Freemasonry as well as at 
other organizations ; and aimed chiefly 
at Freemasonry in 1833. That law, if 
carried out everywhere, would sweep 
Freemasonry out of this country. 

Well, you would say a good deal of 
good would thus be struck off. It is 
a benevolent society. It takes care of 
a good many people. Freemasonry con- 
fines its benefactions to its own mem- 
bers, and unless you pay up your dues 
and take three degrees you do not get 
a handsome burial ; and it is not certain 
that your widow will get much atten- 
tion. On the whole, the benefactions 
of Freemasonry do not amount to a 
third part of the fees paid in by the 
different members. It is said that the 
O'ddfellowship is a more expensive in- 
stitution than Freemasonry. I think, 
on the whole, that each of these organ- 
izations can afford to be tolerably be- 
nevolent to its own members. They 
take in so large an amount that they 
may well give out a small amount. I 
do most solemnly believe that all the 
good that Freemasons and Oddfellows 
do might be better accomplished with- 
out any secrecy at all. I have no ob- 
jection to their benevolent purposes. I 
have no objection to several of their 
minor principles. But hear the facts 
ascertained on legal evidence. One of 
the Masonic authorities — a leading 
member and sometimes called the Poet 
Laureate — is quoted by Prof. King as 
having said that, in 1830, 45,000 out of 
50,000 Masons then in the land aban- 
doned their lodges, and by so doing 
substantially confessed that Morgan's 
account of the oaths and ceremonies 

November, 1910. 



was correct. Think of forty-five out of 
every fifty abandoning the lodges after 
that exposure! That was one of the 
most stupendous pieces of testimony 
ever given concerning the oaths of Free- 
masonry. I do not care what the spe- 
cial phraseology is — there may be dis- 
pute about that. Here are actions that 
speak louder than words, — honest men 
going out of Freemasonry because it 
has been practically admitted that cer- 
tain revelations concerning it were cor- 
rect. We have had adhering Masons 
three or four times give testimony in 
the courts as to the character of their 
oaths. We have had seceded Masons 
do this again and again, so that there is in 
existence good legal evidence as to 
these oaths. It is uncontroverted and 
incontrovertible that the Masonic oaths 
are such as the law does not call for. 
They would be all forbidden by the 
Vermont test. Swing that scythe and 
you cut down all these oaths, because 
they are secret and illegal. 

You now and then obtain very frank 
expressions from some Masonic official. 
You find, for instance, an official of a 
Grand Lodge in Missouri saying in his 
report of 1867 : 

"Not only do we know no North, no 
South, no East, no West, but we know no 
government save our own. To every gov- 
ernment, save that of Masonry, and to each 
and all alike we are foreigners. We are a 
nation of men bound to each other only by 
Masonic ties, as citizens of the world, and 
that world the world of Masonry; brethren 
to each other all the world over; foreigners 
to all the world besides." 

Now, if that is not buncombe and 
braggadocio, it is treason. Perhaps it 
is both. It would not mean much if an 
ill-balanced man, some unauthorized 
writer, were to utter sentiments of that 
sort ; but every now and then senti- 
ments of that kind crop out and they 
are not repudiated. They are adopted 
and printed and scattered all over the 
land. The time has come when we 
must notice such threats as these. If 
disloyalty of this sort is anythin^]^ but 
mere brass, it might lead to blood. 

What I maintain emphatically is that 
Masonry in itself thus sets up certain 
standards which cannot safelv be re- 

cognized by loyal men. I do not say 
the Masons are disloyal. A great many 
of them take the first oaths without 
knowing what comes with the other 
oaths. The idea of that double kind of 
humiliation ! Taking an oath that you 
do not quite understand ,and taking an 
oath not to reveal secrets that have not 
been revealed to you ! That is tying 
a noose around your own neck with 
your own hands. It is a degree of 
humiliation that I cannot conceive of a 
person of manliness submitting to. How 
men do it I do not know ; but they do it. 

Take the religious side of Masonry. 
It is said, and it is denied, that the name 
of our Lord is excluded from the read- 
ing of the Scriptures in the Masonic 
lodges and from prayers in the presence 
of Masonic saints. It is affirmed dis- 
tinctly that the name of Christ is al- 
ways shut out on these occasions. Here 
I hold in my hand the order of exercises 
for initiation of a member in a Chicago 
lodge, and among hymns which are 
given here you have some with Chris- 
tian titles : "My Faith Looks up to 
Thee," "Near the Cross," "Lead Kind- 
ly Light," and one entitled "Christ, our 
Passover." The pill is gilded ; and by 
opening the mouth wide and shutting 
the eyes tightly enough you can swal- 
low it, even if you are a minister. But, 
for one, I do not envy the condition of 
the stomach that is filled with medicine 
of that kind. I cannot think that the 
breath of the Gospel would be sweet 
when the Gospel Is preached after a 
mass of those nauseating ingredients 
have been swallowed by the pastor. 

Of all I wish to say of secret societies, 
this is the sum: 

Secret oaths — 

1. Can be shown historically to have 
often led to crime. 

2. Are natural sources of jealousy 
and just alarm to society at large. 

3. Are especially unfavorable to har- 
mony and mutual confidence among 
men living together under popular in- 

4. Are dangerous to the general 
cause of civil liberty and just govern- 

5. Are condemned bv tlie severe 

224 CHRISTIAN CYNOSURE November, 1910. 

denunciations of many of the wisest cannot be denied," says the impartial 

statesmen, preachers, and reformers. Encyclopedia Britannica, "that the Ger- 

'6. Are opposed to Christian prin- man, Dutch, Belgian and French maga- 

ciples, especially to those implied in zines of the craft occasionally exhibit a 

these three texts : tone which is not favorable to Chris- 

"In secret I have said nothing." tianity, regarded as a special revela- 

"Be not unequally yoked together with ^^°il* .,, icr^ - ^ 1 j 

unbelievers" Many will say: Go mto a lodge. 

,,„. ^- . ,1 . ^, ihere a hundred who are not church 

Give no offence m anything, that ^^^^^ers in that lodge; you may do 

the ministry be not blamed. ^^^^ ^^^^^^ The more church mem- 

7. Are forbidden in some portions bers of you who are there, the less like- 
of our Republic by the civil law, and \y the lodge is to do mischief." But you 
ought to be in all portions. Many ^ay be bound hand and foot in the 
European governments hold Freema- lodge to measures that you detest and 
sonry under grave suspicion as a mask your oaths make it important for you 
for conspiracies against throne and al- to submit to the majority. How are 
tar. In Prussia, Poland, Russia and you to maintain there your Christian 
Spain Freemasonry is prohibited by standards? Many of you leave when 
l^w. you find the lodges going in unchris- 

8. Are forbidden to church members tian courses. Why cannot you help 
by some Christian denominations, and keep young men, from going into the 
ought to be by all. ' paths that you find so rough? Why 

The following denominations are cannot you open your lips and say to 

committed by vote of their legislative all who are out. Stay out. 
assemblies, or by constitution, to the If Euripides, who was once nearly 

exclusion of Freemasons from church torn in pieces by an Athenian audience 

membership : United Presbyterians, uni- because supposed to ridicule certain 

ted Brethren, Seventh-Day Adventists, mysteries of ancient secret societies, 

Christian Reformed Church, Primitive were here, he would advise those who 

Baptists, Seventh-Day Baptists, Scandi- are outside of secret societies to stay 

navian Baptists, German Baptists or out. If Socrates was here, he would 

Dunkers, Friends, Norwegian Luther- advise you to stay out. If the Apostles 

ans, Danish Lutherans, Swedish Luth- were here, they would say : "Be not un- 

erans, German Lutherans of Synodical equally yoked together with unbeliev- 

Conference and General Council, Men- ers." "Give no oflfence, that the minis- 

nonites, Moravians, Plymouth Breth- try be not blamed." If Christ, our 

ren, Associate Presbyterian, Reformed Lord, were here, he would say : "I 

Presbyterians, Free Methodists, Wes- spake ever openly. In secret I have 

leyan Methodists, Hollanders of the said nothing." The experience of many 

Reformed Church, and various State generations justifies those churches 

and local associations of Baptists and which oppose secret oaths, and those 

Congregationalists. commonwealths that have made them 

Mr. Emerson says that the creed of illegal, and the scores of eminent states- 
Episcopacy in England is that by taste men, preachers and reformers who have 
you are saved. Now, I fear that there warned the world against them. As 
are some people, some very excellent Wendell Phillips used to say, a secret 
people, who believe that by the good society under our free gfovernment is 
things in Freemasonry we are saved, not needed for any good purpose and 
That is an immensely unsafe creed. I can be used for any bad purpose. Let 
do not say that Freemasonry teaches those who are outside of oath-bound 
nothing but deism. Freemasonery claims secret societies stay out. I exhort you 
that it does not deny Revelation ; but, to stay out in the name of personal in- 
I suppose, it eliminates some things dependence ; stay out in the name of 
from the New Testament when it uses patriotism ; stay out in the name of 
Scriptural extracts before a lodge. "It Christianity. And to you who are in- 

November, 1910. CHRISTIAN CYNOSURE 225 

side oath-bound organizations, I say, the body of his father, the son of a lino- 
Come out as patriots; come out as typer waited until he became helpless. 
Christians; come out as unmanacled The newspaper memorandum of the 
men. dead often included ''married," or ''mar- 

ried, one child." What miscreant had 

caused all this agony? 

flFhtfrtt*trtl '^^^ sound of the explosion had but 

VlvliUvlU'V* just died away, when it was as if far 

zz=izzzizz=zzzzz=i=z=^izizz=iizzr " and near had been raised the cry, 

NATURALLY SUSPECTED. "Jlf'' ^'"'°"-" . ^t the opposite side 

of the contment it was said: No sane 

''Send us a good story of the race. At man doubts, from the evidence thus far 
the crack of the pistol begin sending uncovered, that there was a secret con- 
the actual scenes of the track, describ- nection between this outrage and the 
ing in detail any accidents as they oc- contest of the trade unions and General 
cur," telegraphed the news editor of the Otis. ... It goes without saying, 
Los Angeles Times to the news editor that none should be more interested in 
of the New York Times. Almost as solving this mystery than the officers 
soon as news of the Vanderbilt Auto- of the trades unions. . . . Such a 
mobile race began to come into the Los duty devolves not only on the Typo- 
Angeles office from New York, the graphical Union, whose was the initial 
editor again sent by operator Sawyer quarrel with the publishers of the pa- 
a message : "Watch close for accidents, per. Organized labor at large, many 
Send them and other important inci- branches of which have been drawn 
dents in takes; do not lose a minute in into the contest, should be at the front 
their transmission." in denunciation of the act, and not 
Presently the circuit was broken ; merely with denunciation, but with de- 
then it closed, at the main office in Los termined effort to clear its cause of any 
Angeles. The New York Times oper- direct responsibility." 
ator began calling TS, TS, for the Times, In a statement which he issued, Gen- 
but the operator in the main office re- eral Otis said: 

plied: "Poor old Sawyer will answer no "More than all else do I deplore the 
more. The Times has been blown up, sad loss of life. I, with my co-owners 
and the building, a mass of ruins, is in the Times property, can endure the 
now being consumed by a raging fire." physical loss which the destruction of 
In that fire the linotype men, trapped the building involves, with its expen- 
on the second floor, were burned. Chief sive plant of modern printing maehin- 
pressman Bentley was with his asso- ery. We can stand this loss with com- 
ciates in the press room in the base- parative complacency, and with the 
ment, when with the roar of an ex- courage and endurance of men who 
plosion came the fall of the floors over- know what it is to meet the ordinary 
head. Dust and smoke filled the room; disasters of business, 
flames were at the doors and ventila- "But we are overcome with sadness 
tors. For a moment, Bentley thought by the fact that so many of our loval and 
his men were doomed to die with him ; faithful workmen were slain by the 
but one of them remembered that for hands of conspirators and assassins, for 
some temporary reason a hole had been this infamous deed was in fact an act 
cut near the sidewalk. Blind and al- of assassination. We can repair the 
most suffocated, they yet found this physical damage done and restore the 
way of escape and crawled through. great property" destroyed, but we can- 
That day, in the hospital, the night not restore the life taken awav. And 
editor, wounded and burned, lay and this is the great burden which weights 
died. His wife who hurried back from on our hearts in the face of this frio-ht- 
San Francisco, sank into collapse. ful calamitv." 

At the ruins, men were working In the opinion of an Eastern news- 

with shovels ; hoping they would reach paper, "the outrage at Los Angeles will 



November, 1910. 

arouse the American public to a clearer 
apprehension of the menace of the boy- 
cott and the sympathetic strike, and to 
the necessity of curbing industrial war- 
fare and of providing such means for 
the protection of society at large as will 
prevent industrial disputes from spread- 
ing beyond their proper bounds and 
becoming actual warfare between 
classes. . . . *'Not the original con- 
troversy between the employer and his 
employes, but the means which were 
employed to extend that controversy, 
to create a prejudice akin to passion 
and to make a cause which should in- 
flame organized labor throughout the 
country is, we believe, actually responsi- 
ble for Saturday's violence. It is another 
appeal to the public to demand that the 
crime of the boycott shall no longer 
go unchecked and unpunished." 

Even a neighboring paper which had 
hitherto sided with the union, now felt 
obliged to advise promptly calling off 
all strikes. One Eastern newspaper 
took a rose colored view however, and 
argues from the presumption that no 
printer could be such a criminal. As 
a class, no doubt printers are naturally 
far removed from such crimes ; but so 
are other men who have yet destroyed 
propetry, and acted outrageously when 
secretly led on to deeds they would not 
have perpetrated alone. A secret order 
is in its nature half conspiracy and half 
mob. Men will do as mobs what they 
could not think of as individuals. Like 
others, printers expose themselves to 
distortion of ideas and confusion of 
principles when they join secret orders 
of various names — business orders or 
social. The notion that the intelligence 
or virtue of an adherent of a secret or- 
er is all that need be known and de- 
pended on, has often proved a surpris- 
ing fallacy. We have heard secret so- 
ciety murder approved privately, ^nd 
separately, by a Baptist Sunday school 
superintendent, and by a Methodist 
pastor. When a secret order has taken 
position as a government or a religious 
system, its penalty begins to seem like 
a lawful punishment of crime. 

While, then, we cannot accept at full 
value the plea made by the paper to 
which* w^e refer we do use here what it 

says, as evidence that the system of 
trade unionism, bearing the needless 
burden of secrecy, has sunk in the opin- 
ion of the public to a level where it re- 
quires an apology based on an alleged 
exception to be written in the present 
emergency. The comparison is made 
as follows, between the "more reason- 
able and intelligent" printers and the 
"average group of organized working- 
men." It may be noted that this apol- 
ogy does not include members of any 
other union represented in Los Ange- 
les, when the editor says : 

"We never knew a printer of whom 
it is possible to imagine that he was 
capable of committing the devilish ac